











et SOS 


(ie sae 


in 2007 with funding from 
Microsoft Corporation 


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EBHTOS | ΠΙΝΑΞ. 


~Cebes 


EE ral 


π΄... 


WEE: νι 










RODUCTION, NOTES, VOCABULARY, AND 
GRAMMATICAL QUESTIONS. 


BY 


RICHARD PARSONS, 


ROFESSOR OF GREEK, OHIO WESLEYAN UNIVERSITY. 


h, φαμέν ἀθάνατός ἐστιν ἡ τοιαύτη... ξύμμαχοι δὲ ἡμῖν θεοί 
᾿ τε ἅμα καὶ δαίμονες. --- ῬΙιΑτο, Laws. 


BOSTON, U.S.A.: 
“GINN & COMPANY, PUBLISHERS. 
" 1904. 





ΩΣ 

















Entered, according to Act of Congress, in the year 1887, by 
RICHARD PARSONS, ε΄. 


in the Office of the Librarian of Congress, at Washir 


Typocrapuy sy J. 8. Cusminc & Co., Boston, U.S.A. 7, ΝΥ 
Presswork By Ginn & Co., Boston, U.S.A. χὰ 








PREFACE. 


——07GR00-— 














1s little volume has arisen from a belief that Cebes' 
ὁ deserves a higher recognition than it has received 
educators. In confirmation of this claim, texts edited 
more modern data and research have recently appeared 
many and England. 
its preparation the works of Schweighaiiser, Simpson, 
hn, Biichling, and Jerram have been consulted, besides 
minor editions prepared for school and gymnasium use. 
monographs of Drosihn (Die Zeit des Pinar) and of Dr. 
| Miiller on the manuscript authorities (De arte critica 
Cebetis Tabulam. adhibenda) have been of service. 
The editor is also under great obligations to Professor 
ohn Williams White of Harvard University for favors kindly 
ended and gratefully received. 


December, 1886. 





INTRODUCTION. 


-τ--οοξοίοο- -- 


I. THe Story oF THE MANUSORIPTS. 


In both ancient and modern times this little work has 
inspired its readers with more than ordinary admiration. 
Described by Lucian, translated into Latin verse by a rela- 
tive of Tertullian, praised by Gronovius as the book which 
he ever kept before his eyes or upon his person, commended 
by Milton, and utilized by Bunyan, the Zabula needs no 
other testimony to its worth than that already furnished by 
its numerous friends, its multiplied editions and translations, 
and the beauty and purity of its philosophy. 

Unfortunately, however, the worth and popularity of the 
work have not availed to insure its preservation in complete 
form in any Greek manuscript known still to exist. The 
concluding sentences have been preserved only by means of 
an Arabic paraphrase, made in the ninth century, which, 
translated by Elichmann into Latin, was published in 1640. 

This Latin version, however, is of no great value for criti- 
cal purposes, as the Arabic translator had in some places 
misapprehended the meaning of the original. 

Another Latin version is that of Odaxius, first published 
at Bologna in 1497. 

While neither of these versions is of any independent 
authority, that of Elichmann has been of some service in 
suggesting the correct reading in places where the Greek 
manuscripts were plainly wrong. 


θ INTRODUCTION. 


Of these latter, twelve in all, but two are of great author- 
ity. These are the Paris manuscript marked A, and dating 
from the eleventh (from the twelfth,—Schweig.), and the 
Codex Vaticanus, of the fourteenth century. — 

Three other Paris manuscripts, designated B, O, and Ὁ, re- 
spectively, and all other extant manuscripts, are judged by 
Dr. C. Miiller to be mere copies of the Vatican manuscript. 
This latter manuscript is therefore the best authority from πρό- 
τερον, 1. 431 (where Paris manuscript A unfortunately ends, 
in consequence of a mutilation) to the close of the Greek text. 

Some editions of Cebes contain references also to a supposed 
manuscript from which Meibomius may have derived read- 
ings given in his edition of 1711. 

The labors of Dr. Miiller have proved that the readings of 
the Meibomian manuscript (?) were derived from various 
sources, especially from Paris manuscript C, and therefore not 
of any higher authority than that very corrupt apOgraan πὶ 
the Vatican manuscript. 


II. Epririons. 


The Latin translation by Odaxius, already mentioned, prob- 
ably preceded the first impression of the Greek text. The 
earliest edition in the original (editio princeps) according to 
Schweighaiiser is one without designation of place or year, 
but probably printed at either Venice or Rome near the 
beginning of the sixteenth century. This and all the early 
editions were published in connection with other works, fre- 
quently forming one volume with the Enchiridion of Epicte- 
tus. An Aldine edition of 1512 contained the Zabula in 
Greek and Latin, a treatise on Greek grammar, the Sermon 
on the Mount, a list of abbreviations used in Greek, the Gos- 
pel of John, the Golden Verses of Pythagoras, the Salutation 
to the Most Blessed Virgin, the Symbols of the Apostles, the 
Poems of Phocylis, an Introduction to the study of Hebrew, 





INTRODUCTION. . 7 


etc., all designed, evidently, as a panoply of moral and gram- 
matical purity. 

The most scholarly of early editions was that published at 
Basle by Wolf (1560), in which the question of authorship was 
first raised. In this work the Zabula and Manual of Epicte- 
tus formed a part of the first of three volumes. Many of the 


ingenious emendations suggested by this editor have been 


confirmed by manuscripts not known to him. 

Successive editions were issued in Germany by Caselius from 
1594 on, showing no improvement upon Wolf's works. In 
Leyden, however, there appeared, in 1640, a posthumous work 
of Elichmann’s, supplied with a preface by Salmasius. 

This edition contained, besides the Greek text, an Arabic 
paraphrase, probably of the ninth century, accompanied with 
a Latin translation. The paraphrase carried the dialogue of 
the Zabula farther than any Greek manuscript then read ; 


and this fact gave occasion for suspecting this concluding por- 


tion not to be genuine. There is, nevertheless, no sufficient 
ground for such suspicion, and the concordant and logical 
nature of this sequel has disarmed objection. The greater 
portion of the additional matter has since been found in other 


Greek manuscripts. The Amsterdam edition of Gronovius 


(1689) contained corrections from three Paris manuscripts 
consulted first by him. This work, although defective in its 
references, placed criticism of the Zabula on a higher plane. 
Toward the close of the following century (1798) appeared 
the large work of Jno. Schweighaiiser, published from Leipsic, 
including the Manual of Epictetus. 

This is far the best of all German editions, evidencing 
patience and consummate scholarship. This was edited later 
by G. Schweighaiiser, without notes but with the same impor- 
tance attached to the Meibomian readings as in the larger 
edition. This work of Schweighatiser’s has formed the text 
of numerous German editions intended for the gymnasia. 

The principal French editions have been those of Coraes, 


8 INTRODUCTION. 


highly reputed, and Dibner, mainly a reprint of Schweig- 
haiiser. .. 

Of English editions that of Jerram (Clarendon Press, Ox- 
ford) is much the best. 


III. THe PLAN oF THE Work. 


The Zabu/a is cast in the form of a dialogue describing and 
explaining an allegorical picture represented as deposited in a 
temple as a votive offering. From the thirty-third chapter to 
the close a discussion and enlargement of the teachings given 
is carried on by the same two persons who began the conver- 
sation. 

Briefly told, the story is as follows: — 

‘As certain young strangers stand perplexed by the quaint 
design and strange figures of the picture, an aged man stand- 
ing near volunteers the information that the offering was pre- 
sented by a stranger of understanding and great wisdom who 
had dedicated both temple and picture to Kronos. A request 
for an explanation is complied with, after he has warned them 
that there is a danger attending the understanding. 

‘The three concentric circles, separated by walls and com- 
municating through gates, represent Life. A great throng at 
the outer gate seeks to enter, while an old man, Genius, ges- 
ticulates and holds out a chart of directions. These, passing 
him by, come to a woman, who, from her throne beside the 
gate, gives drink to all who enter. Her name is Deceit, her 
drink Ignorance and Error. 

‘THe OvuTER CrrcLe. Having passed the gate, the mul- 
titude is attracted by women, who are Opinions, Desires, and 
Enjoyments. These flatter and mislead the unreflecting crowd 
by promising happiness to each. 

‘Yonder blind woman, standing upon a round stone roll- 
ing in every direction, is Fortune. She is deaf and raving 
mad. She tosses her gifts promiscuously amid the crowd, and 


INTRODUCTION. 9 


some are gratified, while others fail and groan in anguish. 
Again, she takes away from those who win and tosses_to 
others, who rejoice, calling her Good Fortune, while those 
who lose stretch forth their hands and revile her as Evil For- 
tune. Beyond her stand four other women, — Incontinence, 
Profligacy, Greed, and Flattery. 

‘These watch to see who obtain Fortune’s gifts, and such 
they embrace and flatter and prevail upon to live with them- 
selves lives full of delight, as they say, and free from toil and 
suffering. 

‘But though for a while their victim is pleased, yet his 
enjoyment is gradually diminished, his means at last spent, 
and then he is forced to commit most violent crimes by these 
wantons who have enslaved him. They at last deliver him to 
Retribution and her gaunt and ragged crew, Sorrow, Anguish, 
Lament, Despair. These torture him and cast him into the 
House of Woe! 

‘From this there is no escape, unless haply Repentance 
may meet him. She will give him other opinions, of which 
one will ccnduct him to True Learning, but the other, to 
False Learning. 

‘THE SEeconp CircLe. There, just at the entrance to the 
second enclosure, stands False Learning. Neat and trim she 
appears, so that men admire her and think her the true 
Learning. But she does not save them, for within this en- 
closure, too, you see the saine forms of evil and error, though 
these tempters are not so common in this stage. But they 
will not depart till the man sets forth on that.rough and steep 
path leading upward to True Learning. Few tread that nar- 
row way and reach that great high rock. 

‘The sisters who from the summit hail the approaching 
traveller are Temperance and Fortitude. They encourage 
him to be brave and patient, as he will soon find the path 
easy. Then descending to his aid, they draw the pilgrim up, 
_ as there is no other way to reach the top. They bid him rest, 


10 _ INTRODUCTION. 


and impart strength and courage, assuring him that he is in 
the right course. ν 

‘From them the road now passes through a flowery and 
sun-lit plain, and everywhere is smooth and delightful. 

‘THe THIRD CiRcLE. Finally the path terminates at the 
gate of the third wall, where True Learning stands in dignity 
on a firm, square stone. 

‘She gives those who enter her purifying potion. Purged 
by this from all deluding fancies and desires, the traveller 
passes within the gate. He is welcomed by a band of fair 
women, — Knowledge, and her sisters Courage, Righteousness, 
Honor, Temperance, Order, Liberty, Self-Control, Gentleness. 
They conduct him to their mother, Happiness, enthroned on 
the propylaeum of the acropolis. To each who reaches 
this goal she gives a crown of victory, for he has overcome his 
greatest foes. Under the care of the Virtues he is afterward 
conducted to the place whence he came, and beholds there 
men sunk in that low and wretched estate from which he has 
been rescued. Henceforth nothing can harm him, but he 
becomes a welcome help to all. 

‘On the contrary, these whom you see descending the diffi- 
cult path have been rejected by Learning, and, wretched in 
heart, wander aimlessly. The women who pursue them are 
Grief, Despair, and Ignorance. Returning, they revile the 
seekers of True Learning as mean and wretched creatures 
who do not enjoy life and its goods. But you see others to 
return with great joy, having crowns on their heads, and 
these are they who have sought and found the only True 
Learning.. The women you see serving as guides are the 
Opinions who conduct travellers to the gate of Knowledge, 
but may not themselves enter her presence. 

‘Do you ask again what directions the Old Man without 
the gate of Life gives? These: That they should put no 
trust in Fortune, nor ever believe her gifts to be permanently 
their own. But, as she blindly gives and takes away, neither 


INTRODUCTION. 11 


to rejoice when she gives, nor to despair though she take 
away. But he bids to take from False Learning her science 
and letters as conveniences, not at all as necessities, and 
then with all speed to urge toward True Learning, whose gift 
is Knowledge, — sure, permanent, unchanging Knowledge.’ 

The remainder of the dialogue discusses the value of the 
pursuits included under False Discipline. These, it is argued, 
have no real worth, since they make men no better. Those 
who avoid the arts and sciences altogether may arrive unto 
Knowledge as well as those who become proficient in such 
branches. Yet they yield some advantage to those who pur- 
sue them, though all such are in great danger of bestowing 
too much time on such occupations. 

In response to the question, “ Why are not the gifts of 
Fortune good?” the reply is that Life is not of itself good 
or evil, but good or evil only as it is spent nobly or basely. 
As the gifts of Fortune do not of themselves conduce to right 
living, they may prove to be a positive injury, being obtained 
by wrong-doing, from which nothing good can ever come. 

_ The Zabula, then, unfolds the philosophy of a true life. 
With the question of a future state it is in nowise con- 
cerned. It is strange, therefore, that Suidas, the lexicog- 
rapher, could describe the work as “δὴ account of things 
in Hades, and other matters.” Faulty also is the statement 
of Eschenburg, ‘It treats of the state of souls before their 
union with bodies; of the character and destiny of men 
during life; of their exit from the world.” 


IV. Tue AUTHORSHIP. 


Since even the subject-matter of the Zabwla has been mis- 
represented by careless writers, it is not strange that the more 
difficult question of authorship has been handled with. some 
vagueness. The Zubula bears the name of Cebes. As there 
is no ground whatever to attribute its authorship to the 
Cyzicene Cebes, and since there is but one other philosopher 


12 INTRODUCTION. 


of any great fame bearing that name, the assumption has 
been that he—that is, the Theban friend and disciple of 
Socrates — should be regarded as the author of the work in 
question. One of the twelve Greek manuscripts extant bears 
““Θηβάιου᾽᾿ as part of the title. To this manuscript (C) no 
weight can be given, as we possess another manuscript, earlier 
by two centuries, the Vatican, of which C is an apograph. 
This Vatican manuscript, and nearly all the others, has the 
title “Πιίψαξ KéByros.” As the name of the writer is not in 
dispute, the sole question is whether the Cebes of Thebes was 
the Cebes of the Zabula. 

The Theban Cebes is at best an indistinct histostea figure. 
He is mentioned by Xenophon twice in his Memorabilia 
(1. 2. 48, III. 11. 17), but so casually that nothing character- 
istic can be ascertained beyond his irreproachable probity. 
In Orito, however, Plato shows him as ready to offer his 
property for the rescue of his loved master. In the Phaedo 
he bears a prominent part in the conversation upon immor- 
tality. Socrates speaks to him as a disciple of the philoso- 
pher Philolaus (of Crotona), and speaks of him as one not 
easily convinced by the arguments of others. In this dia- 
logue Cebes strenuously opposes the doctrine of the immor- 
tality of the soul, but at last yields to the arguments of 
Socrates. Perhaps, if we regard him as the author of the 
Tabula, we shall better understand his work, not as ques- 
tioning the soul’s immortality, but rather as ignoring the 
subject of death as an accident unworthy of mention. Cebes 
is mentioned also in the epistles of Plato as living in Athens.. 
From the time of Plato there is no mention of Cebes for a 
period of about five centuries; that is, until the time of 
Lucian, who mentions him twice as “that famous Cebes” (6 
Κέβης ἐκεῖνος) The reference to the Zubula is so clear that 
its author cannot be placed later than this period; 1.6., 160 
A.D. This is also confirmed by Tertullian, a contemporary 


1 Lucian, De merc. cond, c. 42; rhaet. praec. 6, 


INTRODUCTION. 13° 


of Lucian, who speaks of a kinsman of his who translated 
the Tabula into Latin hexameters.’ 

Incidentally Cebes is mentioned by Plutarch, Pollux, and 
Diogenes Laertius, the latter of whom says that he was a 
Theban, and author of three dialogues, — Iivag, 'Ἑ βδόμη, 
Φρύνιχος, --- which also were ascribed to him by the lexicog- 
rapher Suidas. . 

The external evidence, then, of the Socratic inspiration of 
the Tabula is extremely remote, and we wonder how a period 
equal to that from the time of Chaucer to our own day could 
elapse with no mention of the Theban Cebes or his works. 
On the other hand, we must remember that omissions of this 
kind are not so uncommon in classic writers; Plato, for in- 
stance, making no reference to the Memorabilia of Xenophon. 
The question of authorship must, therefore, be decided mainly 
on the internal evidence. 

If the writer of the Zabula was a pupil of Socrates, we 
should expect to find its sentiments to accord with those 
ascribed to that philosopher by Plato and by Xenophon. 
On this point the Zabula leaves nothing further to be de- 
sired. Compared in thought and expression with the works 
of the. apologists of Socrates, the correspondences are many 
and marked. The doctrines of the pre-existence of souls, 
the loss of knowledge at birth, the insufficiency of mental 
acquirements to produce virtue, the identification of virtue 
with knowledge, are all familiar to the readers of Plato 
and Xenophon. When, in the closing chapters of the Tabula, 
we pass from the descriptive to the argumentative part of | 
the work, the method of confutation is a fine example of 
Socratic dialectics. As a whole, indeed, the production is 
such as we should expect from a friend and disciple of 
Socrates. 

τ ΤῸ be more particular: Plato argues in the Phaedo and in 
the Meno that knowledge is a reminiscence, the soul retain- 


1 Tertullian, De praescrip. haer. c. 89, 


14 INTRODUCTION. 


ing its ideas of the abstract from a state preceding its pres- 
ent bodily existence; in the Zubula the ‘“ Daemon” imparts 
knowledge to the soul before it enters the gate of this life, 
The daemon of Socrates coincides with the daemon of Oebes 
in being a restraining influence making for virtue and self 
control. In the Meno, man is ignorant of virtue; in the 
Tabula, all partake of the cup of Ignorance and Error. 
That passion is inherent in human nature, and man the most 
savage of animals, are truths found in the Laws; the ten- 
dency of man to become the slave of passion is set forth by 
a lively picture in the Zabula. In the Protagoras and in 
the Lysis the duty of education is fully presented, and in the 
Laws, Ignorance is the cause of crime; in the Tabula, True 
Culture is the goal towards which he must press who will 
receive the crown of deliverance from Ignorance and Pas- 
sion. In the Memorabilia, Xenophon represents Socrates as 
disapproving speculation in geometry and astronomy. In 
the Tabula the sciences are held to be mere conveniences 
in the journey of life. In the Crito, man should not be 
concerned about living, but should be anxious only to live 
well; in the Zabuia, ill living is shown to be an evil, and 
right living the only good. In the philosophy of Socrates, 
definition and induction played a most important part; the 
Tabula closes with an argument for lofty living based on 
distinction and analogy. 

Socrates drew his belief in the dignity of life from Pytha- 
goras, and was indebted to Parmenides for the doctrine of 
the fallaciousness of opinion. These beliefs are intertwined 
in the Zabula by Cebes, the pupil of Philolaus, the Pytha- 
gorean, who would have delighted in the teachings of his 
great Italian countrymen. 

It might not be inapt to add that the terms denoting 
abstract quality seem to be used in the same sense in the 


Tabula as in Plato, and that correspondences in expression’ 


are not infrequent. 


. 
--“ 
ae 


ει ντ- 


F 
; 


INTRODUCTION. 15 


The arguments urged against the authenticity of the 
Tabula rest partly on alleged anachronisms, partly on the 
allegorical form of the work, and in part on the occurrence 
of words and constructions not known as Attic Greek. 

In support of the first objection it has been claimed by 
Drosihn and others that since Plato is quoted as an authority 


(chap. 33), and as the work (the Zaws) from which the 


quotation is made was the last composed of Plato's works, 
Cebes must have lived almost to the age of one hundred 
years in order to have been the author of the Zabula. This 
argument is based by Drosihn partly on the application of 
the term πρεσβύτερος to Cebes and others in the Memorabilia 
(I. 2. 48). Xenophon, however, uses the terms νεώτερος and 
πρεσβύτερος to designate the entire period of life, and it 
would be unfair to found an argument on terms so general. 
On the other hand, Cebes is spoken of in the Phaedo as 
one of the νεανίσκων, a term which would hardly be applied 
to ἃ man much older than thirty years. At the death of 


_ Plato, then, which occurred about fifty years after that of 


his great master, Cebes would not have passed much beyond 
his eightieth year. Moreover, the reference to the Laws 
lacks the definiteness of an exact quotation, and may be a 
mere allusion to some current saying attributed to Plato. It 
seems improbable that any writer with the philosophical skill 


‘to construct such a work as the Zablet should have laid his 


work open to suspicion by an apparent blunder. If his de- 
sign were to obtain the sanction of a great name for his 
production and views, would he not be careful to avoid a 
possible anachronism in the only citation introduced ? 

The same pleading cannot, however, be employed for the 
defence of the terms ᾿Ηδονικοὶ, Κριτικοὶ, and Περιπατητικοὶ in 
chapter thirteenth. If these words are genuine, it is impos- 
sible to account for their appearance in a work reputed to 
belong to the period of Plato. Kpurixot is not so open, in- 
deed, to question, as revisers and compilers of works are 


16 INTRODUCTION. 


found in every historical era. Nor is ‘H8ovxot to be neces- 


sarily challenged, since by the epithet the school of Aristippus 
may be designated, whose teachings were, as is well known, 
repugnant to the followers of Socrates. But in Περιπατητικοὶ 
we have an undeniable anachronism, although Schweighatiser 
thought it might be read Περιπατικοὶ, which he further as- 
sumed might have been applied to walking philosophers in 
the time of Socrates (Mem. I. 2.10). Both emendation and 
assumption are untenable. The word must be admitted to 


be an interpolation, or a later period conceded to the Tabula. 


For a very different reason we are surprised to find in the 
context the mention of Διαλεκτικοὶ among the devotees of 
False Learning. That a pupil of Socrates should throw any 
discredit upon the dialectic art, wherein that philosopher 
attained supreme skill, is strange. We cannot suppose that 
any condemnation of so important an instrument of investi- 
gation was intended. We may also remember that “ poets” 
and “rhetoricians” are not condemned as such, but only as 


classes, whose pursuits tend to lead them to overestimate the — 


value of intellectual culture. It may be that the followers 
of Socrates were vexed by charlatans who professed his 
methods and claimed this title. If this supposition be con- 
sidered improbable, we may still remember that the occur- 
rence of a few later or doubtful terms is by no means 
uncommon in either scriptural or secular manuscripts, and 
sometimes is only an evidence of the wide diffusion and pop- 
ularity of the production. 

Drosihn found the allegorical form of the work ground 
to suspect its late origin, arguing that it must be the product 
of an age in which a passion for allegorical description and 
instruction bore sway; such, for instance, as that of Ovid 
among the Latins, or Lucian among the Greeks. While the 
great number and variety of the allegorical characters in 
the Zubula naturally suggest such comparisons, they by no 
means necessarily ally the Zabula to the time of such pro- 


— υχὩφρ“ρρῆρρ“Ππ“[ύ0οὺῚῚ 


INTRODUCTION. 17 


ductions. If we consider it an outgrowth of the Choice of 
Hercules, surely a period of four centuries was not required 
to expand the apologue of Prodicus into the allegory of 
Cebes. 

From the materials furnished by the English translation 
of the Scriptures far less time sufficed to produce the match- 
less allegory of John Bunyan and the noble epic of Milton. 

But Drosihn also observes resemblances between the char- 
acters of Cebes and those mentioned in a discourse of Dio 
Chrysostom (De reg. iv. p. 85), and argues that therefore 
the Zabula must be referred to a period subsequent to the 
works of Chrysostom, and antecedent to those of Lucian; 
2.e., to the latter half of the first or the earlier half of the 
second century after Christ. Gronovius, on the other hand, 
had deemed that Chrysostom imitated Cebes, and from casual 
resemblances no argument can be held conclusive for either 
side. 

Lastly, the existence in the Zabula of late words is claimed 
to be a strong reason for assigning its origin to a period ap- 
proximating the Christian era. The industry of Drosihn has 


‘prepared a list of sixty-six words, phrases, and exceptional 


meanings which were designed to form the concluding evi- 
dence in the work unfortunately left uncompleted at his 
death. In regard to many of these, the earliest authority 
(as Jerram has shown) is wrongly given in the list. Nearly 
one-half of the whole number are quoted from writers not 
later than Demosthenes. Deducting these classes, and such 
forms as ἀβεβαίως, εὐπόρευτος and others, which are either 
formed correctly or only slightly differ from those found in 
good writers, there still remain some eight or ten words for 
which we can find no classical authority; 1.6., ἀνανήφειν, 
ἀντιφάρμακον, ἐγγίζειν, θέμα, κενοδοξία, ψευδοπαιδεία, with φιλο- 
τίμως in the sense of ‘“ extremely,” and the use of ἐπάνω in 


_ the sense of “superior to,” and the construction of ὀπίσω with 


a following genitive. 


18 INTRODUCTION. 


From these words and constructions we are forced to sus- 
pect that the present form of the book is more recent than 
that in which it originally appeared. Nevertheless, we shall 
do well to keep in mind two facts. One of these is, that 
peculiar compounds are to be expected in works of an alle- 
gorical form. If the genuineness of the Pilgrim’s Progress 
should be hereafter disputed, many compound words might 
be adduced in evidence, such as By-Ends, Money-Loye, Live- 
Loose, Facing-Both-Ways, etc. It is quite clear that if these 
names should not be used again for centuries, that an argu- 
ment for a later date might be plausible. So, too, with 
respect to such compounds as κενοδοξία, ψευδοπαιδεία, etc., it 
may be said that they are expressions sanctioned by allegori- 
cal requirements. 

The second fact to be remembered is, that the reputed 
author was a Theban. Reference is made in the Phaedo to 
the Boeotian pronunciation of Cebes. If his pronunciation 
was provincial, doubtless his diction was not altogether Attic. 
Unfortunately we cannot determine how far the Boeotian 
speech of his day was removed from the Aeolic dialect. 
Thebans like Simmias and Cebes might write purely Attic- 
forms and idioms, while unconsciously retaining words yet in 
local use only. If these words, during or after the supremacy 
of Thebes, should be carried into the common speech, or, like 
dvavndev and θέμα, should first occur in Plutarch, also a 
Boeotian writer, an argument based on their occurrence might 
be fallacious. At least we may observe that the only myth 
in the Tabula, the story of the Sphinx, is a Zheban one. 
While not attaching any great importance to what might 
easily be a mere coincidence, on the other hand we can hardly 
overestimate the evidence that the work in spirit and essence 
(and possibly in form) is thoroughly and genuinely Socratic. 





; ΠΟΕΒΕΒ’ TABLET. 


. 








ΚΕΒΗΤΟΣ 
TIINAE. 


I, ᾽᾿Ετυγχάνομεν περιπατοῦντες ἐν τῷ τοῦ Κρόνου 
ἱερῷ, ἐν ᾧ πολλὰ μὲν καὶ ἄλλα ἀναθήματα ἐθεω- 
A A δ΄ ων δὲ ‘ , ῖ » θ val 
ροῦμεν " ἀνέκειτο δὲ καὶ πίναξ τις ἔμπροσθεν τοῦ 


Ν > @ 4 , Α , » 
νεὼ, ἐν ᾧ ἣν γραφή τις ξένη, καὶ μύθους ἐχουσα 


idiovs+ οὺς οὐκ ἠδυνάμεθα συμβαλεῖν, τίνες Kai 


> » A 4 25 ’ ε Lal > A 
MOTE ἦσαν. οὔτε yap πόλις ἐδόκει ἡμῖν εἶναι TO 
’ὕ » ’ὔ ὃ 3 A ’Ἅ 
γεγραμμένον οὔτε στρατόπεδον" ἀλλὰ περίβολος 
5 > a e ᾽ὔὕ , , A A 
ἣν, ἐν αὐτῷ ἔχων ἑτέρους περιβόλους δύο, τὸν μὲν 
’ὔ Ν δὲ > , > δὲ ᾿Ὶ ’ὕ SA nw 4 
μείζω, τὸν δὲ ἐλάττω. Hv δὲ Kal πύλη ἐπὶ τοῦ πρώ- 
, Ν δὲ “ , »” X 25 ’ ean 
Tov περιβόλου " πρὸς δὲ TH πύλῃ ὄχλος ἐδόκει ἡμῖν 
A > ’ . » A 9 ΄»“Ὁ , 
πολὺς ἐφεστάναι. καὶ ἔνδον δὲ ἐν τῷ περιβόλῳ 
~ , ww e Ὁ“ b A A ~~ > ’ 
πλῆθός τι γυναικῶν ἑωρᾶτο. ἐπὶ δὲ τῆς εἰσόδου 
τοῦ πρώτου πυλῶνος καὶ περιβόλου γέρων τις ἐφε- 
στὼς ἔμφασιν ἐποίει, ὡς προστάττων τι τῷ εἰσιόντι 
ὄχλῳ. 
Il. ᾿Απορούντων οὖν ἡμῶν περὶ τῆς μυθολογίας 
᾿Ὶ 5 ὔ A , , 
πρὸς ἀλλήλους πολὺν χρόνον, πρεσβύτης τις παρε- 
4 ὑδὲ ὃ Ν , > , » 5 A 
στὼς, Οὐδὲν δεινὸν πάσχετε, ὦ ξένοι, ἔφη, ἀποροῦν- 
τες περὶ τῆς γραφῆς ταύτης: οὐδὲ γὰρ τῶν ἐπι- 


5 


15 


χωρίων πολλοὶ οἴδασι, τί ποτε αὕτη ἡ μυθολογία 20 


22 


25 


30 


35 


45 


KEBHTOS ΠΙΝΑΞ. 


δύναται - οὐδὲ yap ἐστι πολιτικὸν ἀνάθημα" ἀλλὰ 
͵΄ , δι ῳ , ~ > 4 »¥ = 
ξένος Tis πάλαι ποτὲ ἀφίκετο δεῦρο, ἀνὴρ ἔμφρων 

A Ἀ A , , Ἀν» ’ 
καὶ δεινὸς περὶ σοφίαν, λόγῳ τε καὶ ἔργῳ Πυθαγό- 

,ὔ A Δ 5 ἣν 4 a 4 
ρειόν τινα καὶ Παρμενίδειον ἐζηλωκὼς βίον, ds τό 

ε Ν nw Ἁ A A 5» 4 “ ’ἅ 
τε ἱερὸν τοῦτο καὶ τὴν γραφὴν ἀνέθηκε τῷ Κρόνῳ. 

=| ’ > » ΠΑ," Ἀ τς Qa; »” ὃ 

ἘΞ. Πότερον οὖν, ἔφην ἐγὼ, καὶ αὐτὸν τὸν ἄνδρα 
γιγνώσκεις ἑωρακώς ; 

Π. καὶ ἐθαύμασά γε, ἔφη, αὐτὸν πολὺν χρόνον, 

, 3 A Ν Ν ὃ a ὃ , 
νεώτερος ὦν. πολλὰ yap καὶ σπουδαῖα διελέγετο * 

A \ 4 δὲ “~ θ ’ ’ 5 Lol 
καὶ περὶ ταύτης OE τῆς μυ ολογίας πολλάκις αὐτοῦ 
ἠκηκόειν διεξιόντος. 

III. Ξ. πρὸς Διὸς τοίνυν, ἔφην ἐγὼ, εἰ μή τίς σοι 

, 9 , ΄ > ὃ , ea 
μεγάλη ἀσχολία τυγχάνει οὖσα, διήγησαι ἡμῖν" 
πάνυ γὰρ ἐπιθυμοῦμεν ἀκοῦσαι τί ποτ᾽ ἐστὶν 6 
μῦθος. 

II. οὐδεὶς φθόνος, ὦ ἕένοι, ἔφη. ἀλλὰ τουτὶ 
πρῶτον δεῖ ὑμᾶς ἀκοῦσαι, ὅτι ἐπικίνδυνόν τι ἔχει ἡ 
ἐξήγησις. 

Ξ.. οἷον τί; ἔφην ἐγώ. 

Π. ὅτι, εἰ μὲν προσέξετε, ἔφη, καὶ συνήσετε τὰ 

’ ’ Ν 3 4 » > A 
λεγόμενα, φρόνιμοι καὶ εὐδαίμονες ἔσεσθε: εἰ δὲ 
μὴ, ἄφρονες καὶ κακοδαίμονες καὶ πικροὶ καὶ ἀμα- 

al , A , » Ν {ἘΣ 4 
θεῖς γενόμενοι, κακῶς βιώσεσθε. ἔστι yap ἡ ἐξή- 
ynous ἐοικυῖα τῷ τῆς Σφιγγὸς αἰνίγματι, ὃ ἐκείνη 

, Lal 5 ͵ὔ > A > Ὅν, 
προεβάλλετο τοῖς ἀνθρώποις. εἰ μὲν οὖν αὐτὸ συ- 
’ἢ 5 , 9 δὲ A 7 9 , ε A a 
vin τις, ἐσώζετο" εἰ δὲ μὴ συνίη, ἀπώλετο ὑπὸ τῆς 

4 ε 4 de y+ δι, “A 9 7 ¥ 
Σφιγγός. ὡσαύτως δὲ καὶ ἐπὶ τῆς ἐξηγήσεως EXEL 
ταύτης. ἡ yap ᾿Αφροσύνη τοῖς ἀνθρώποις Σφίγξ 


3 ΨΥ, ν , ὁ: Ν , Q , 
εστιν. QUVLTTETQAL de τάδε, τι ἀγαθὸν, τι κακον, Τι 


; 


DECEIT ENTHRONED. 


¥ 9 x ¥ ey is > aA ͵΄ A> κ“" 
οὔτε ἀγαθὸν οὔτε κακόν ἐστιν ἐν τῷ βίῳ. ταῦτ᾽ οὖν 
ἐὰν μέν τις μὴ συνιῃ, ἀπόλλυται ὑπ᾽ αὐτῆς" οὐκ 

> , 9 ε ε Ν “A Ν \ 
εἰσάπαξ, ὥσπερ ὁ ὑπὸ τῆς Σφιγγὸς καταβρωθεὶς 
ἀπέθνησκεν" ἀλλὰ κατὰ μικρὸν ἐν ὅλῳ τῷ Bi 

νη ατὰ μικρὸν ἐν ὅλῳ τῷ βίῳ 

’ 38 , Led > 4 ε A 
καταφθείρεται. ἐὰν δέ τις γνῷ, ἀνάπαλιν ἡ μὲν 
> , δὴ τ oe" \ ΄ Ν ΄ 

Αφροσύνη ἀπόλλυται, αὐτὸς δὲ σώζεται, καὶ μακά- 
ριος καὶ εὐδαίμων γίγνεται ἐν παντὶ τῷ βίῳ. ὑμεῖς 
οὖν προσέχετε, καὶ μὴ παρακούετε. 

IV. Ξ. ὦ Ἡράκλεις, ὡς εἰς μεγάλην τινὰ ἐπιθυ- 
μίαν ἐμβέβληκας ἡμᾶς, εἰ ταῦθ᾽ οὕτως ἔχει. 
3 >» ¥ 9 ¥ 
II. ἀλλ᾽ ἔστιν, ἔφη, οὕτως ἔχοντα. 
3 Ἅ , la , e on" ἪΝ 
Ξ. οὐκ ἂν φθάνοις τοίνυν Sunyovpevos* ὡς ἡμῶν 
προσεξόντων οὐ παρέργως, ἐπείπερ καὶ τὸ ἐπιτίμιον 
τοιοῦτον ἐστίν. 
Π. ᾿Αναλαβὼν οὖν ῥάβδον τινὰ, καὶ ἐκτείνας 
Ν Ν / ε “A » Ν 4 
πρὸς τὴν γραφήν: “Opare, ἔφη, τὸν περίβολον 
τοῦτον ; 
E. ὁρῶμεν. 
lal lal a 397 e a 9 a 
II. τοῦτο πρῶτον δεῖ εἰδέναι ὑμᾶς, ὅτι καλεῖται 

«- ε ’ὔ 4 MO δ ε ‘ ε Ν 
οὗτος ὁ τόπος Βίος. καὶ ὁ ὄχλος ὃ πολὺς ὁ παρὰ 

Ν 4 > ‘ ε , > 4 > 
THY πύλην ἐφεστὼς οἱ μέλλοντες εἰσπορεύεσθαι εἰς 

x , ” a ee ΕΛ ey e » ε κ᾿ 
τὸν βίον οὗτοί εἰσιν. ὁ δὲ γέρων ὁ ἄνω ἑστηκὼς 
ἔχων χάρτην τινὰ ἐν τῇ χειρὶ καὶ τῇ ἑτέρᾳ ὥσπερ 
δεικνύων τι, οὗτος Δαίμων καλεῖται: προστάττει 





δὲ A > _) A > ‘ A ε a 
€ τοῖς εἰσπορευομένοις τί δεῖ αὐτοὺς ποιεῖν, ὡς ἂν 
39 3 Ν ’ὔ ‘\ Δ ’ εν > 
εἰσέλθωσιν εἰς τὸν βίον: καὶ δεικνύει, ποίαν ὁδὸν ad- 
τοὺς δεῖ βαδίζειν, εἰ σώζεσθαι μέλλουσιν ἐν τῷ βίῳ. 

V. Ξ. Ποίαν οὖν ὁδὸν κελεύει βαδίζειν, ἣ πῶς ; 


ἔφην ἐγώ. 


28 


50 


55 


70 


75 


24 ΚΕΒΗΤῸΣ ΠΙΝΑΞ. 


« “A > Ν ‘ 4 / ‘ ,’ 
II. “Opas οὖν παρὰ τὴν πύλην θρόνον τινὰ κεί- 
80 μενον κατὰ τὸν τόπον, καθ᾽ ὃν εἰσπορεύεται ὁ ὄχλος, 
5,9 ka 10 ‘ δὲ , “A 70 Ἀ 
ἐφ᾽ οὗ κάθηται γυνὴ πεπλασμένη τῷ ἤθει, καὶ 
νὰ br 2 δ΄. ὦ a \ ¥ , 
πιθανὴ φαινομένη, ἣ ἐν TH χειρὶ ἔχει ποτήριόν 
τι; 
Ἐ. ὁρῶ. ἀλλὰ τίς ἐστιν αὕτη ; ἔφην. 
85 Il. ᾿Απάτη καλεῖται, φησὶν, ἣ πάντας τοὺς ἀν- 
θρώπους πλανῶσα. 
ΞΙ. εἶτα ti πράττει αὕτη ; 
Ν 3 , > Ν , ,, Ν 
II. τοὺς εἰσπορευομένους εἰς τὸν βίον ποτίζει τὴν 
ἑαυτῆς δύναμιν. 
“ Ν 5 ἈΝ / 
. τοῦτο δὲ Ti ἐστι TO ποτόν ; 
. Πλάνος, ἔφη. καὶ “Ayvoua. 
εἶτα τί; 
, wn 4 > A 4 
. πιόντες τοῦτο πορεύονται εἰς τὸν βίον. 
. πότερον οὖν πάντες πίνουσι τὸν πλάνον, ἢ οὔ; 


moms πὶ 


96 VI. II. πάντες πίνουσιν, ἔφη" ἀλλ᾽ οἱ μὲν πλεῖον, 
ε ες ὦ ν Ν > een » A 4 
ot δὲ ἧττον. “Er δὲ οὐχ ὁρᾷς ἔνδον τῆς πύλης 
πλῆθός τι γυναικῶν ἑτέρων, παντοδαπὰς μορφὰς 
ἐχουσῶν ; 

ΕἸ. ὅθε: 

100 Π. αὗται τοίνυν ae Kat ᾿Ἐσιθυμίαι καὶ Ἧδο- — 
ναὶ καλοῦνται. ὅταν οὖν εἰσπορεύηται ὁ ὄχλος, 
ἀναπηδῶσιν αὗται, καὶ πλέκονται πρὸς ἕκαστον, 
εἶτα ἀπάγουσι. 

A a. 2 4 > 4 
El. ποῖ δὲ ἀπάγουσιν αὐτούς ; 

10 Π. αἱ μὲν εἰς τὸ σώζεσθαι, ἔφη" ai δὲ eis τὸ 
> ’ὔ Ν Ἀ 3 , 
ἀπόλλυσθαι διὰ τὴν ἀπάτην. 

Ἂν , ε Ν Ν , ΄ 
Ἐ. ὦ δαιμόνιε, ὡς χαλεπὸν τὸ πόμα λέγεις. 


- BLIND FORTUNE. 25 


‘ ~ id ¥ 3 , ε δ᾽ ὧδέ Ν 
Π. καὶ πᾶσαΐ γε, ἔφη, ἐπαγγέλλονται ὡς ἐπὶ τὰ 
’, ¥ Ν > / > ’ Ν 
βέλτιστα ἄξουσαι, καὶ εἰς βίον εὐδαίμονα καὶ λυ- 
σιτελῆ. οἱ δὲ διὰ τὴν ἄγνοιαν καὶ τὸν πλάνον, ὃν 110 
πεπώκασι παρὰ τῆς ᾿Απάτης, οὐχ εὑρίσκουσι ποία 
ἐστὶν ἡ ἀληθινὴ ὁδὸς ἡ ἐν τῷ βίῳ, ἀλλὰ πλανῶν- 
ται εἰκῆ " ὥσπερ ὁρᾷς καὶ τοὺς πρότερον εἰσπορευ- 
ομένους, ὡς περιάγονται [ὅποι ἂν τύχῃ ]. 
VII. Ξ. ὁρῶ τούτους, ἔφην. Ἡ δὲ γυνὴ ἐκείνη 116 
’ 5 | Se ἡ / > aA ‘ 
τίς ἐστιν, ἡ ὥσπερ τυφλή τις εἶναι δοκοῦσα, καὶ 
ἑστηκυῖα ἐπὶ λίθου τινὸς στρογγύλου ; 
Il. καλεῖται μὲν, ἔφη, Τύχη " ἐστὶ δὲ οὐ μόνον 
‘ > Ν \ ’ 4, , 
τυφλὴ, ἀλλὰ καὶ μαινομένη καὶ κωφή. 
9 > ,λ΄ΣἤΆα » 
El. αὕτη οὖν τί ἔργον ἔχει ; 120 
, la » Ν > 4 
Π. περιπορεύεται πανταχοῦ, ἔφη" καὶ παρ᾽ ὧν 
A ε / Ν ε 4, Ν ε ’ dio 
μὲν ἁρπάζει τὰ ὑπάρχοντα, καὶ ἑτέροις δίδωσι" 
παρὰ δὲ τῶν αὐτῶν πάλιν ἀφαιρεῖται παραχρῆμα 
ἃ δέδωκε, καὶ ἄλλοις δίδωσιν εἰκῆ καὶ ἀβεβαίως. 
Ν λυ (ἰς A aA , Ν , | Tae) 
διὸ καὶ τὸ σημεῖον καλῶς μηνύει τὴν φύσιν QuTns. 12ὅ 
Ei. ποῖον τοῦτο ; ἔφην ἐγώ. 
II. ὅτι ἐπὶ λίθου στρογγύλου ἕστηκεν. 
B. εἶτα τί τοῦτο σημαΐνει ; 
Il. οὐκ ἀσφαλὴς οὐδὲ βεβαία ἐστὶν ἡ παρ᾽ ad- 
io , > ’ ‘ 4, ἈΝ Ἁ 
τῆς δόσις. ἐκπτώσεις γὰρ μεγάλαι καὶ σκληραὶ 180 
γίγνονται, ὅταν τις αὐτῇ πιστεύῃ. 
VIII. Ξ. Ὁ δὲ πολὺς ὄχλος οὗτος, ὁ περὶ αὐτὴν 
x ‘ , , ἄς ἡ A 
ἑστηκὼς, τί βούλεται; καὶ τίνες καλοῦνται; 
Π. καλοῦνται μὲν οὗτοι ᾿Απροβούλευτοι" αἰτοῦ- 
δ' Ὁ πο ΝΕ a e, 
σι δὲ ἕκαστος αὐτῶν ἃ ῥίπτει. 135 
=| by: MA > ε , ¥ ‘ Q 
Ξ. πῶς οὖν οὐχ ὁμοίαν ἔχουσι τὴν μορφὴν, 


* 


20 KEBHTOS ΠΙΝΑΞ. 


> 3 ε Ν 3 ~ “Ὁ ’ ε Aus ’ “~ 
ἀλλ᾽ οἱ μὲν αὐτῶν δοκοῦσι χαίρειν, ot δὲ ἀθυμοῦσιν, 
ἐκτετακότες τὰς χεῖρας; 
a ¥ , a 
II. οἱ μὲν δοκοῦντες, ἔφη, yatipew καὶ γελᾶν 
2 A ¢ τ , > oA ἀρ eke a κ᾿ 
140 αὐτῶν, οἱ εἰληφότες τι παρ᾽ αὐτῆς εἰσίν " οὗτοι δὲ 
καὶ ᾿Αγαθὴν Τύχην αὐτὴν καλοῦσιν. οἱ δὲ δο- 
κοῦντες κλαίειν εἰσὶ παρ᾽ ὧν ἀφείλετο ἃ δέδωκε 
’ > Ὁ Φ δὲ tx ‘ 4 
πρότερον αὐτοῖς. οὗτοι δὲ πάλιν Κακὴν Τύχην 


we 


αὐτὴν καλοῦσι. 

145 &. τίνα οὖν ἔστιν ἃ δίδωσιν αὐτοῖς, ὅτι οὕτως 
οἱ μὲν λαμβάνοντες χαίρουσιν, οἵ δὲ ἀποβάλλοντες 
κλαίουσι; 

Π. ταῦτα, ἔφη, ἃ παρὰ τοῖς πολλοῖς ἀνθρώποις 
δοκεῖ εἶναι ἀγαθά. 

160 ΚΞ. ταῦτ᾽ οὖν τίνα ἐστί; 

Π. πλοῦτος δηλονότι, καὶ δόξα, καὶ εὐγένεια, 
καὶ τέκνα, καὶ τυραννίδες, καὶ βασιλεῖαι καὶ τἄλλα 
ὅσα τούτοις παραπλήσια. 

E. ταῦτα οὖν πῶς οὐκ ἔστιν ἀγαθά; 

155 «II. περὶ μὲν τούτων, ἔφη, καὶ αὖθις ἐκποιήσει 
διαλέγεσθαι. νῦν δὲ περὶ τὴν μυθολογίαν γενώ- 
μεθα. 

Ξ. ἔστω οὕτως. 

ΙΧ. Π. Ὁρᾷς οὖν, ὡς ἂν παρέλθῃς τὴν πύλην 

160 ταύτην, ἀνωτέρω ἄλλον περίβολον, καὶ γυναῖκας 
ἔξω τοῦ περιβόλου ἑστηκυίας, κεκοσμημένας ὥσπερ 
ἑταῖραι εἰώθασι; 

Ei. καὶ μάλα. 

TI. αὗται τοίνυν, ἡ μὲν ᾿Ακρασία καλεῦται, ἡ δὲ 

165 Acwria, ἡ δὲ ᾿Απληστία, ἡ δὲ Κολακεία, 


THE HOUSE OF WOE. 27 


EB. τί οὖν ὧδε ἑστήκασιν αὗται; 
II. παρατηροῦσιν, ἔφη, τοὺς εἰληφότας τι παρὰ 
nw 
τῆς Τύχης. 
E. εἶτα τί; 
II. ἀναπηδῶσι, καὶ συμπλέκονται αὐτοῖς, καὶ τἴῸ 
κολακεύουσι, καὶ ἀξιοῦσι παρ᾽ αὐταῖς μένειν, λέ- 

ν , 9 ε , eg Ν 
γουσαι ὅτι βίον ἕξουσιν ἡδύν τε καὶ ἄπονον καὶ 
κακοπάθειαν ἔχοντα οὐδεμίαν. ἐὰν οὖν τις πεισθῇ 
. AS > A > a > ‘ c , ’ 
ὑπ᾽ αὐτῶν εἰσελθεῖν εἰς τὴν Ἡδυπάθειαν, μέχρι 
μέν τινος ἡδεῖα δοκεῖ εἶναι ἡ διατριβὴ, ἕως ἂν 11 

, \ »¥ BOS δον. Ψ κ 
γαργαλίζῃ τὸν ἄνθρωπον" εἶτ᾽ οὐκέτι. ὅταν γὰρ 
3 7 > td 7 > ¥ > > ε 3 
ἀνανήψῃ, αἰσθάνεται ὅτι οὐκ ἤσθιεν, ἀλλ᾽ oT 
ss οὶ ’ ᾿ ε / Ν A ν 
αὐτῆς κατησθίετο καὶ ὑβρίζετο. διὸ καὶ, ὅταν 
3 ’ 4 ν ¥ Ν A 4 > 
ἀναλώσῃ πάντα ὅσα ἔλαβε παρὰ τῆς Τύχης, 
> ’ 4 La) \ 4 Ἁ 
ἀναγκάζεται ταύταις ταῖς γυναιξὶ δουλεύειν, καὶ 180 
πάνθ᾽ ὑπομένειν, καὶ ἀσχημονεῖν, καὶ ποιεῖν ἕνεκεν 
4 4 5 39 ‘ , e > aA 
τούτων πάνθ᾽ ὅσα ἐστὶ βλαβερά: οἷον ἀποστερεῖν, 
ε a > ‘a , oh ‘ 
ἱεροσυλεῖν, ἐπιορκεῖν, προδιδόναι, ληΐζεσθαι, καὶ 
πάνθ᾽ ὅσα τούτοις παραπλήσια. ὅταν οὖν πάντα 
αὐτοὺς ἐπιλίπῃ, παραδίδονται τῇ Τιμωρίᾳ. 185 
X. Ξ. ποία δέ ἐστιν αὕτη; 
ε “A > ’ > Le) » ἊΨ, ν ’ 
Π. Ὁρᾷς ὀπίσω τι αὐτῶν, ἔφη, ἄνω ὥσπερ θυρίον 
’ὔ ld Ἁ , 
μικρὸν, καὶ τόπον στενόν τινα καὶ σκοτεινόν; 
Ξ. καὶ μάλα. 
Π. οὐκοῦν καὶ γυναῖκες αἰσχραὶ καὶ ῥυπαραὶ 190 
καὶ ῥάκη ἠμφιεσμέναι δοκοῦσι συνεῖναι; 
Ξ. καὶ μάλα. 
II. αὗται τοίνυν, ἔφη, ἡ μὲν τὴν μάστιγα ἔχουσα 
“A , e A Ν Ἁ > “A ’ 
. καλεῖται Τιμωρία" ἡ δὲ τὴν κεφαλὴν ἐν τοῖς ydva- 


28 ΚΕΒΗΤΟΣ ITINA®. 


195 ow ἔχουσα, Λύπη" ἡ δὲ τὰς τρίχας τίλλουσα 
ἑαυτῆς, ᾿Οδύνη. : 

Ξ. Ὁ δὲ ἄλλος οὗτος, ὁ παρεστηκὼς αὐταῖς, 
δυσειδής τις, καὶ λεπτὸς, καὶ γυμνός: καὶ μετ᾽ 

> A ἴλλ ε ΄, | ὦ 3 Ν \ X “ΝΣ 
αὐτοῦ τις ἄλλη ὁμοία αὐτῷ, αἰσχρὰ καὶ λεπτή 

200 τίς ἐστιν; 

Il. ὁ μὲν ᾿Οδυρμὸς καλεῖται, ἔφη: ἡ δὲ ᾿Αθυμία: 
ἀδελφὴ δ᾽ ἐστὶν αὐτοῦ. τούτοις οὖν παραδίδοται, 
καὶ μετὰ τούτων συμβιοῖ τιμωρούμενος. εἶτα 
ἐνταῦθα πάλιν εἰς τὸν ἕτερον οἶκον ῥίπτεται, εἰς 

205 τὴν Κακοδαιμονίαν, καὶ ὧδε τὸν λοιπὸν βίον κατα- 

, > , ’ 38 bee 4 
στρέφει ἐν πάσῃ κακοδαιμονίᾳ, ἐὰν μὴ ἡ Μετάνοια 
αὐτῷ ἐπιτύχῃ συναντήσασα. 

5 , , 28 ε , 7 A 

XI. Ξ. εἶτα τί γίγνεται, ἐὰν ἡ Μετάνοια αὐτῷ 
συναντήσῃ; 

> ’ 2% > A A Ν - 
210 Π. ἐξαίρει αὐτὸν ἐκ τῶν κακῶν, Kal συνίστησιν 
ὑτῷ ἕτέ Δόξαν καὶ ἐπιθυμίαν τὴν εἰς τὴ 
αὐτῷ ἑτέραν L ἐπιθυμίαν τὴν εἰς τὴν 
> A ’ ᾿Ξ, 9 A ‘ Ν > 
Ahn buy Παιδείαν ἄγουσαν, apa δὲ καὶ τὴν εἰς 
‘ , , 
τὴν Ψευδοπαιδείαν καλουμένην. 

ἘΞ. εἶτα τί γίγνεται; 

215 Il. ἐὰν μὲν, φησὶ, τὴν Δόξαν ταύτην προσδέξη- 

Ν » -" .᾿. > \ > Ν ὃ ’ 
ται, τὴν ἄξουσαν αὐτὸν εἰς τὴν ᾿Αληθινὴν Παιδείαν, 
καθαρθεὶς ὑπ᾽ αὐτῆς σώζεται, καὶ μακάριος καὶ 

> ’ ’ 3 ΄Ὁ 7 > Ν Ν 7 
εὐδαίμων γίγνεται ἐν τῷ βίῳ" εἰ δὲ μὴ, πάλιν 
πλανᾶται ὑπὸ τῆς Ψευδοδοξίας. 

920 ΧΙ]. Ξ. ὦ Ἡράκλεις, ὡς μέγας ὁ κίνδυνος ἄλλος 
οὗτος. ἫἪ δὲ Ψευδοπαιδεία, ποία ἐστίν; ἔφην 
ἐγώ. 

Π. οὐχ ὁρᾷς τὸν ἕτερον περίβολον ἐκεῖνον ; 


FALSE CULTURE. 29 


BE. καὶ μάλα, ἔφην ἐγώ. 

Il. οὐκοῦν ἔξω τοῦ περιβόλου παρὰ τὴν εἴσοδον 225 
γυνή τις ἕστηκεν, ἣ δοκεῖ πάνυ καθάριος καὶ 
εὔτακτος εἶναι; 

EB. καὶ μάλα. 

Il. ταύτην τοίνυν οἵ πολλοὶ καὶ εἰκαῖοι τῶν 
ἀνδρῶν Παιδείαν καλοῦσιν: οὐκ ἔστι δὲ, ἀλλὰ 280 

ὃ lo ’ » ε ’ ’ ε ’, 
Ψευδοπαιδεία, ἔφη. οἱ μέν τοι σωζόμενοι, ὁπόταν 
βούλωνται εἰς τὴν ᾿Αληθινὴν Παιδείαν ἐλθεῖν, ὧδε 
πρῶτον παραγίγνονται. 

ἘΞ. πότερον οὖν ἄλλη ὁδὸς οὐκ ἦν, ἐπὶ τὴν 
᾿Αληθινὴν Παιδείαν ἄγουσα; 286 

> » ¥ 

Il. οὐκ ἔστιν, ἔφη. 

XIII. ΚΞ. οὗτοι δὲ οἱ ἄνθρωποι, οἱ ἔσω τοῦ 
περιβόλου ἀνακάμπτοντες, τίνες εἰσίν; 

II. οἱ τῆς Ψευδοπαιδείας, ἔφη, ἐρασταὶ, ἠπατη- 
μένοι, καὶ οἰόμενοι μετὰ τῆς ᾿Αληθινῆς Παιδείας 240 
συνομιλεῖν. 

, > la} be κ 

BE. τίνες οὖν καλοῦνται οὗτοι; 

II. οἱ μὲν, Ποιηταί: ἔφη οἱ δὲ, ήτορες - οἱ 
δὲ, Διαλεκτικοί: οἱ δὲ, Μουσικοί: οἱ δὲ, ᾿Αριθμη- 
τικοί. οἱ δὲ, Γεωμέτραι" οἱ δὲ, ᾿Αστρολόγοι " 245 
[οἱ δὲ, Ἡδονικοί: οἱ δὲ, Περιπατητικοί " οἱ δὲ, Κρι- 

’ a ¥ 4 a | ’,ὔ 
τικοί"] καὶ ὅσοι ἄλλοι τούτοις εἰσὶ παραπλήσιοι. 

XIV. Ξ. Αἱ δὲ γυναῖκες ἐκεῖναι, αἱ δοκοῦσαι 

, 9 a , > a . ἐὰ 
περιτρέχειν ---- ὁμοιαι ταῖς πρώταις, ἐν αἷς ἔφης 

A > ’ ‘ εν ε > 39 A 
εἶναι τὴν ᾿Ακρασίαν ---- καὶ ai ἄλλαι αἱ per’ αὐτῶν, 250 
τίνες εἰσίν; 

Tl. αὐταὶ ἐκεῖναί εἰσιν, ἔφη. 


80 KEBHTOS ΠΙΝΑΞ. 


la > A DS > 4 
ἘΞ. πότερον οὖν καὶ ὧδε εἰσπορεύονται; 
Π. νὴ Δία, καὶ ὧδε: σπανίως δὲ, καὶ οὐχὶ 

255 ὥσπερ ἐν τῷ πρώτῳ περιβόλῳ. 

ΞΙ. πότερον οὖν καὶ αἱ Δόξαι; ἔφην. 
Π. μένει γὰρ καὶ ἐν τούτοις τὸ πόμα, ὃ ἔπιον 
παρὰ τῆς ᾿Απάτης, καὶ ἡ ἄγνοια μένει ἐν τούτοις, 
4 ’ ἈΝ > - WR ε > 4 Ν 9. 4A 
νὴ Δία, καὶ per αὐτῆς ye ἡ ἀφροσύνη: καὶ ov μὴ 

260 ἀπέλθῃ ἀπ᾽ αὐτῶν οὔθ᾽ ἡ δόξα ov ἡ λοιπὴ κακία, 

’ δ > ’ ial ’ > , 
μέχρις ἂν ἀπογνόντες τῆς Ψευδοπαιδείας εἰσέλθω- 
> A 3 Ἀ eQa ‘ , ‘ 4 
ow εἰς τὴν ἀληθινὴν ὁδὸν, Kai πίωσι THY τούτων 
‘ , > 9 “ \ 
καθαρτικὴν δύναμιν. εἶτα, ὅταν καθαρθῶσι, καὶ 
> ¢ ‘ Ν ’ » 9 » ‘ ‘ 
ἐκβάλωσι τὰ κακὰ πάνθ᾽ ὅσα ἔχουσι, καὶ τὰς 
΄, Ν Ν + Ν Ν Ν , 
265 δόξας καὶ τὴν ἄγνοιαν καὶ τὴν λοιπὴν κακίαν 
al , Ν ν , e \ , 
πᾶσαν, τότε δὴ οὕτω σωθήσονται. ὧδέ δὲ μένον- 
Ν “Ὁ ’ > ’ 3 , 
τες Tapa τῇ Ψευδοπαιδείᾳ, οὐδέποτε ἀπολυθήσον- 
2aQa 9 ’ 3 Ν Ν sO 9 4 
ται, οὐδὲ ἐλλείψει αὐτοὺς κακὸν οὐδὲν ἕνεκα τούτων 
τῶν μαθημάτων. 

270 = XV. Ξ. Ποία οὖν αὕτη ἡ ὁδὸς ἔστιν, ἡ φέρουσα 
ἐπὶ τὴν ᾿Αληθινὴν Παιδείαν ; 

Π. ὁρᾷς ἄνω, ἔφη, τόπον τινὰ ἐκεῖνον, ὅπου 
3 \ 3 a 1.9 > ¥ Pues 
οὐδεὶς ἐπικατοικεῖ, GAN’ ἔρημος δοκεῖ εἶναι; 

ἘΞ. ὁρῶ. 

275 Π. οὐκοῦν καὶ θύραν τινὰ μικρὰν, καὶ dddv 
τινα πρὸ τῆς θύρας, ἥτις οὐ πολὺ ὀχλεῖται, 
> 6 ‘4 , 4 ν > > dk 
ἀλλ᾽ ὀλίγοι πάνυ πορεύονται, ὥσπερ δι’ avodias 
τινὸς καὶ τραχείας καὶ πετρώδους εἶναι δοκού- 
σης; 

280 &. καὶ μάλα, ἔφην. 

Π. οὐκοῦν καὶ βουνός τις ὑψηλὸς δοκεῖ εἶναι, 


THE INACCESSIBLE CLIFF. 31 


‘ 
καὶ ἀνάβασις στενὴ πάνυ, καὶ κρημνοὺς ἔχουσα 
¥ \ a 
ἔνϑεν καὶ ἔνθεν βαθεῖς ; 

ἘΞ. ὁρῶ. 

II. αὕτη τοίνυν ἐστὶν ἡ ὁδὸς, ἔφη, ἡ ἄγουσα 28ῦ 
πρὸς τὴν ᾿Αληθινὴν Παιδείαν. 

BE. καὶ μάλα γε χαλεπὴ προσιδεῖν. 

> A ΔΨ ον A A €_a , 

II. οὐκοῦν καὶ ἄνω ἐπὶ τοῦ βουνοῦ ὁρᾷς πέτραν 

‘ ’ Ἦ ἃ Ά, Ν 4 > , 
τινὰ μεγάλην καὶ ὑψηλὴν καὶ κύκλῳ ἀπόκρημνον; 
΄ ε aA » 

E. ὁρῶ, ἔφην. 290 

XVI. Il. Ὁρᾷς οὖν καὶ γυναῖκας δύο ἑστηκυίας 
᾿ ἐπὶ τῇ πέτρᾳ, λιπαρὰς καὶ εὐεκτούσας τῷ σώματι, 
καὶ ὡς ἐκτετάκασι τὰς χεῖρας προθύμως; 

A 9 Ν ΄ aA ¥ a 

E. ὁρῶ: adda τίνες καλοῦνται, ἔφην, αὗται; 

Il. ἡ μὲν, ᾿γκράτεια καλεῖται" ἔφη ἡ δὲ, 295 
Kaprepia: εἰσὶ δὲ ἀδελφαί. 

E. τί οὖν τὰς χεῖρας ἐκτετάκασιν οὕτω προ- 
θύμως; 

Π. παρακαλοῦσιν, ἔφη, τοὺς παραγιγνομένους 
ea Ν , A ‘\ beet ied “A , 
ἐπὶ τὸν τόπον θαρρεῖν καὶ μὴ ἀποδειλιᾶν, λέγουσαι 300 
ὅτι βραχὺ ἔτι δεῖ καρτερῆσαι αὐτοὺς, εἶτα ἥξουσιν 
εἰς ὁδὸν καλήν. 

E. ὅταν οὖν παραγένωνται ἐπὶ τὴν πέτραν, πῶς 
3 7 ε A Ν ε Ν ’ 3 ’, 
ἀναβαίνουσιν; ὁρῶ γὰρ ὁδὸν φέρουσαν οὐδεμίαν 
> > Ν᾿ τὰ 
ἐπ αὑτὴν. 305 

e 7 Ν nw “ ’ 

Il. αὗται ἀπὸ τοῦ κρημνοῦ προσκαταβαίνουσι, 
καὶ ἕλκουσιν αὐτοὺς ἄνω πρὸς αὐτάς. εἶτα κε- 
λεύουσιν αὐτοὺς διαναπαύσασθαι" καὶ μετὰ μικρὸν 
ὃ ὃ ’ 3 x Ν , Ν 3 , 

ιδόασιν ᾿Ισχὺν καὶ Θάρσος, καὶ ἐπαγγέλλονται 
αὐτοὺς καταστήσειν πρὸς τὴν ᾿Αληθινὴν Παιδείαν" 310 


82 ΚΕΒΗΤΟΣ ΠΙΝΑΞ. 


καὶ δεικνύουσιν αὐτοῖς τὴν ὁδὸν, ὡς ἔστι καλή τε, 
καὶ ὁμαλὴ, καὶ εὐπόρευτος καὶ καθαρὰ παντὸς 
Ss ὥσπερ ὁρᾷς. 
Ἐ. ἐμφαζνεται, νὴ Δία. 
er eV LAL, Ὁρᾷς οὖν, ἔφη, καὶ ἔμπροσθεν τοῦ 
ἄλσους ἐκείνου τόπον τινὰ, ὃς δοκεῖ καλός TE εἶναι, 
καὶ λειμωνοειδὴς, καὶ φωτὶ πολλῷ καταλαμπό- 
μενος ; 
Ξ. καὶ μάλα. 
820 II. κατανοεῖς οὖν ἐν μέσῳ τῷ λειμῶνι περίβολον 
ἕτερον, καὶ πύλην ἑτέραν ; 
Ξ. ἔστιν οὕτως. ἀλλὰ τίς καλεῖται ὁ τόπος 
οὗτος ; 
Π. εὐδαιμόνων οἰκητήριον, ἔφη: ὧδε γὰρ δια- 
82 τρίβουσιν αἱ ᾿Αρεταὶ πᾶσαι, καὶ ἡ Εὐδαιμονία. 
ἘΞ. εἶεν, ἔφην ἐγὼ, ὡς καλὸν λέγεις τὸν τόπον 
εἶναι. 
XVIII. Π. Οὐκοῦν παρὰ τὴν πύλην ὁρᾷς, ἔφη, 
ὅτι γυνή τις ἐστὶ, καλὴ καὶ καθεστηκυῖα τὸ πρό- 
880 σωπον, μέσῃ δὲ καὶ κεκριμένῃ ἤδη τῇ ἡλικίᾳ, 
ἁπλῆν δ᾽ ἔχουσα στολὴν τε καὶ καλλωπισμόν; 
ἕστηκε δὲ οὐκ ἐπὶ στρογγύλου λίθου, ἀλλ᾽ ἐπὶ 
τετραγώνου, ἀσφαλῶς κειμένου. καὶ μετὰ ταύτης 
ἄλλαι δύο εἰσὶ, θυγατέρες τινὲς δοκοῦσαι εἶναι. 
335 ἘΞ. ἐμφαίνεται οὕτως ἔχειν. 
Π. τούτων τοίνυν ἡ μὲν ἐν τῷ μέσῳ Παιδεία 
ἐστίν - ἡ δὲ, ᾿Αλήθεια - ἡ δὲ, Medd. 
ἘΞ. τί δὲ ἕστηκεν ἐπὶ λίθου τετραγώνου αὕτη ; 
Π. σημεῖον, ἔφη, ὅτι ἀσφαλής τε καὶ βεβαία ἡ 


THE PERFECT CURE. 33 


Ν 5 A ε / > A > ͵7 A A 
πρὸς αὐτὴν ὁδός ἐστι τοῖς ἀφικνουμένοις, Kal τῶν 340 
διδομένων ἀσφαλὴς ἡ δόσις τοῖς λαμβάνουσι. 

A 4 > ‘ a A 9 

EB. καὶ τίνα ἐστὶν, ἃ δίδωσιν αὕτη ; 

Π. Θάρσος καὶ ᾿Αφοβία, ἔφη ἐκεῖνος. 

Ξ. ταῦτα δὲ τίνα ἐστίν ; 

II. ἐπιστήμη, ἔφη, τοῦ μηδὲν av ποτε δεινὸν 345 
παθεῖν ἐν τῷ βίῳ. 

XIX. 5. ᾧ Ἡράκλεις, ὡς καλὰ, ἔφην, τὰ δῶρα. 

3 a 
᾿Αλλὰ τίνος ἕνεκεν οὕτως ἔξω Tod περιβόλου ἕστη- 
κεν ; 

Ψ 

Π. ὅπως τοὺς παραγιγνομένους, ἔφη, θεραπεύῃ 850 

\ ΄ \ N , 532)» νψῳ 
καὶ ποτίζῃ τὴν καθαρτικὴν δύναμιν. εἶθ᾽, ὅταν 
καθαρθῶσιν, οὕτως αὐτοὺς εἰσάγει πρὸς τὰς 
᾿Αρετάς. 

nw nw ¥ 5 ’ > Ν 4 

El. πῶς τοῦτο ; ἔφην ἐγώ. οὐ yap συνίημι. 

Π. ἀλλὰ συνήσεις, ἔφη. ὡς ἂν, εἴ τις φιλοτί- 356 
pos κάμνων ἐτύγχανε, πρὸς ἰατρὸν δήπου γενό- 
μενος πρότερον καθαρτικοῖς ἂν ἐξέβαλε τὰ νοσο- 
ποιοῦντα " εἶτα οὕτως ἂν αὐτὸν ὁ ἰατρὸς εἰς ἀνά- 
ληψιν καὶ ὑγίειαν κατέστησεν" εἰ δὲ μὴ ἐπείθετο 
οἷς ἐπέταττεν, εὐλόγως ἂν δήπου ἀπωσθεὶς ἐξώλετο 360 
ὑπὸ τῆς νόσου. 

Ὁ" Ἁ ’ὔ ¥ > 4 

BE. ταῦτα μὲν συνίημι, ἔφην ἐγώ. 

II. τὸν αὐτὸν τοίνυν τρόπον, ἔφη, καὶ πρὸς τὴν 
Παιδείαν ὅταν τις παραγένηται, θεραπεύει αὐτὸν 

Ἁ ’ Ν ε Ὁ ’ὕ 9 > ’ 
καὶ ποτίζει Τὴν EAUTNS δύναμιν, οπως ἐκκαθάρῃ 366 

nw a ὦ. , A Ν ’ 9 ¥ > 
πρῶτον καὶ ἐκβάλῃ τὰ κακὰ πάντα, ὅσα ἔχων ἦλθε. 

=. ποῖα ταῦτα ; Ὶ 

QA >” A a 4 a 5 4 

Il. τὴν ἄγνοιαν καὶ τὸν πλάνον, ὃν ἐπεπώκει 


84 ΚΕΌΒΗΤῸΟΣ LUINAE. 


Ν A > Ud Ν ‘ > 4 Ν A 
παρὰ τῆς ᾿Απάτης, καὶ τὴν ἀλαζονείαν Kat τὴν 
810 ἐπιθυμίαν καὶ τὴν ἀκρασίαν καὶ τὸν θυμὸν καὶ τὴν 
’ Ν Ν ‘ ld φ 3 la 
φιλαργυρίαν, καὶ τὰ λοιτὰ πάντα, ὧν ἀνεπλήσθη 
ἐν τῷ πρώτῳ περιβόλῳ. 
XX. Ξ. ὅταν οὖν καθαρθῇ, ποῖ αὐτὸν ἀπο- 
’ 
στέλλει ; : 
81 II. ἔνδον, ἔφη, πρὸς τὴν ᾿Επιστήμην καὶ πρὸς 
Ν + > ld 
Tas ἄλλας Aperas. 
Ξ. ποίας ταύτας ; 
Π. οὐχ ὁρᾷς, ἔφη, ἔσω τῆς πύλης χορὸν γυναι- 
κῶν, ὡς εὐειδεῖς δοκοῦσιν εἶναι καὶ εὔτακτοι, καὶ 
\ 9 , ve an ¥ Ψ ε 
880 στολὴν ἀτρύφερον καὶ ἁπλὴν ἔχουσιν" ἔτι τε ὡς 
ἀἄπλαστοί εἰσι, καὶ οὐδαμῶς κεκαλλωπισμέναι 
καθάπερ αἱ ἄλλαι; 
Ξ. ὁρῶ, ἔφην - ἀλλὰ τίνες αὗται καλοῦνται ; 
Il. ἡ μὲν πρώτη ᾿Επιστήμη, ἔφη, καλεῖται. at 
886 δὲ ἄλλαι ταύτης ἀδελφαὶ, ᾿Ανδρεία, Δικαιοσύνη, 
Καλοκἀγαθία, Σωφροσύνη, Evratia, ᾿Ελευθερία, 
᾽᾿Ἔγκράτεια, Ipadrys. 
Ξ. ὦ κάλλιστε, ἔφην ἔγωγε, ὡς ἐν μεγάλῃ ἐλ- 
πίδι ἐσμέν. 
800 Π. ἐὰν συνῆτε, ἐφη, καὶ ἕξιν περιποιήσησθ᾽ ὧν 
ἀκούετε. 
ἘΞ. ἀλλὰ προσέξομεν, ἔφην ἐγὼ, ὡς μάλιστα. 
Π. τοιγαροῦν, ἔφη, σωθήσεσθε, 
ΧΧΙ. Ξ. Ὅταν οὖν παραλάβωσιν αὐτὸν αὗται, 
895 ποῖ ἄγουσι; 
Π. πρὸς τὴν μητέρα, ἔφη. 
EB. αὕτη δὲ τίς ἐστιν ; 


VICTORY WON. 35 


II. Εὐδαιμονία, ἔφη. 
’ δὲ 3 Ν 9 
Ei. ποία δὲ ἐστὶν αὕτη ; 
δ΄. ὦ Ν , 4 , ε 
Il. ὁρᾷς τὴν ὁδὸν ἐκείνην, τὴν φέρουσαν ἐπὶ τὸ 400 
ε Ν > Lal 9 3 3 , A ’ 
ὑψηλὸν ἐκεῖνο, 6 ἐστιν ἀκρόπολις τῶν περιβόλων 
πάντων ; 
ἘΞ. ὁρῶ. 
5 Le) 1. la 4 A 
Il. οὐκοῦν ἐπὶ τοῦ προπυλαίου καθεστηκυῖα 
γυνὴ εὐειδής τις κάθηται ἐπὶ θρόνου ὑψηλοῦ, 405 
κεκοσμημένη ἐλευθέρως καὶ ἀπεριέργως, καὶ ἐστε- 
φανωμένη στεφάνῳ εὐανθεῖ πάνυ καλῷ ; 
ἘΞ. ἐμφαίνεται οὕτως. 
Π. αὕτη τοίνυν ἐστὶν ἡ Εὐδαιμονία, ἔφη. 
XXII. Ξ. ὅταν οὖν ὧδέ τις παραγένηται, τί 410 
ποιεῖ; 
Il. στεφανοῖ αὐτὸν, ἔφη, τῇ ἑαυτῆς δυνάμει 7 
3 ’ Ν εν 3 Ν A 9 
TE Εὐδαιμονία. καὶ αἱ αλλαι Aperat πᾶσαι, ὥσπερ 
»ενικηκότα τοὺς μεγίστους ἀγῶνας. 
E. καὶ ποίους ἀγῶνας νενίκηκεν αὐτός ; ἔφην 410 
ἐγώ. 
ἈΝ ’ » Ν ‘ 4 / 
II. τοὺς μεγίστους, ἔφη, καὶ τὰ μέγιστα θηρία, 
a , Le ἢ 4 a RS NEY \ > , 
ἃ πρότερον αὐτὸν κατήσθιε, καὶ ἐκόλαζε, καὶ ἐποίει 
A ~ 4 7 XS ’ > > 
δοῦλον. ταῦτα πάντα νενίκηκε, καὶ ἀπέρριψεν ad 
ἑαυτοῦ, καὶ κεκράτηκεν ἑαυτοῦ, WOTE ἐκεῖνα νῦν 420 
τούτῳ δουλεύουσι, καθάπερ οὗτος ἐκείνοις πρό- 
τερον. 
XXIII. Ξ. ποῖα ταῦτα λέγεις τὰ θηρία ; πάνυ 
γὰρ ἐπιποθῶ ἀκοῦσαι. 
Il. πρῶτον μὲν, ἔφη, τὴν [Αγνοιαν, καὶ τὸν 425 
Πλάνον. ἢ οὐ δοκεῖ σοι θηρία ταῦτα εἶναι ; 


36 KEBHTOS TINA. 


Ξ. καὶ πονηρά ye, ἔφην ἐγώ. 
Il. εἶτα τὴν Λύπην, καὶ τὸν ᾿Οδυρμὸν, καὶ τὴν 
, \ Ν > ’ ‘ ‘ Ν 
Φιλαργυρίαν, καὶ τὴν Ακρασίαν, καὶ τὴν λοιπὴν 
480 ἅπασαν Κακίαν. πάντων τούτων κρατεῖ, καὶ οὐ 
κρατεῖται, ὥσπερ πρότερον. 
Ξ. ὦ καλῶν τῶν ἔργων, ἔφην ἐγὼ, καὶ καλῆς 
a ΄ 3 Ὧν». ΡΨ » 3 ΄ ld ε , 
τῆς νίκης. “AN ἐκεῖνο ἔτι μοι εἰπέ. τίς ἡ δύνα- 
a oe a» ~ ἜΣ 
μις τοῦ στεφάνου, ᾧ ἔφης στεφανοῦσθαι αὐτόν ; 
re 3 Sm , ε nN 
435 II. εὐδαιμονικὴ, ὦ νεανίσκε. ὁ yap στεφανω- 
Ν 4 ee 4, > / 4 Ν 
θεὶς ταύτῃ τῇ δυνάμει εὐδαίμων γίγνεται καὶ 
4 Te 2 > > ε 4 Ν > / ~ 
μακάριος, καὶ ἔχει οὐκ ἐν ἑτέροις τὰς ἐλπίδας τῆς 
> / > > 3 € PF 
εὐδαιμονίας, ἀλλ᾽ ἐν αὑτῷ. 
XXIV. Ξ. ὡς καλὸν τὸ νίκημα λέγεις. Ὅταν 
40 δὲ στεφανωθῇ, τί ποιεῖ, ἣ ποῖ βαδίζει ; 
+ 5 ἈΝ ε nw e> ἈΝ Ν 
II. ἄγουσιν αὐτὸν ὑπολαβοῦσαι αἱ ᾿Αρεταὶ πρὸς 
x , SON σ΄ > an \ , 
Tov τόπον ἐκεῖνον, ὅθεν ἦλθε πρῶτον, καὶ δεικνύ- 
ουσιν αὐτῷ τοὺς ἐκεῖ διατρίβοντας, ὡς κακῶς δια- 
4 » Wee] 7 A ἈΝ ε lel > 
τρίβουσι καὶ ἀθλίως ζῶσι, καὶ ws vavayovow ἐν 
4457@ βίῳ, καὶ πλανῶνται, καὶ ἄγονται κατακεκρατη- 
’ ν ε Ν Ὰ ΄ ε ἈΝ ε »» , 
μένοι, ὥσπερ ὑπὸ πολεμίων, οἱ μὲν ὑπ᾽ ᾿Ακρασίας, 
οἱ δὲ ὑπ᾽ ᾿Αλαζονείας, οἱ δὲ ὑπὸ Φιλαργυρίας, ἕτε- 
nes, pee ὃ ’, 4 de € $9: τ “A 
pot δὲ ὑπὸ Kevodo€ias, ἕτεροι δὲ ὑφ᾽ ἑτέρων κακῶν. 
3 Φ > ὃ , 3 an ε ἈΝ “ ὃ “ - 
ἐξ ὧν οὐ δύνανται ἐκλῦσαι ἑαυτοὺς τῶν δεινῶν, οἷς 
450 δέδενται, ὥστε σωθῆναι καὶ ἀφικέσθαι ὧδε: ἀλλὰ 
ταράττονται διὰ παντὸς τοῦ βίου. τοῦτο δὲ πά- 
ὃ Ν Ν ‘ ὃ ’ ‘ > 0 (ὃ δδὸ 
σχουσι διὰ τὸ μὴ δύνασθαι τὴν ἐνθάδε ὁδὸν 
εὑρεῖν: ἐπελάθοντο γὰρ τὸ παρὰ τοῦ Δαιμονίου 
πρόσταγμα. 


4ὃ ΧΧΥ͂. Ξ. ὀρθῶς μοι δοκεῖς λέγειν. ἀλλὰ καὶ 


CONQUEST AND LIBERTY. 37 


»-“" ,ὔ > “A Ν ,ὔ ta > “A Ν 
τοῦτο πάλιν ἀπορῶ, διὰ τί δεικνύουσιν αὐτῷ τὸν 
’ 5 » ε» A 9 9 » 4 
τόπον ἐκεῖνον ai ᾿Αρεταὶ, ὅθεν ἥκει τὸ πρότερον. 
Il. οὐκ ἀκριβῶς nda οὐδὲ ἠπίστατο οὐδὲν τῶν 
> »- 5 Se 4 Ἀ Ν A » A A 
ἐκεῖ, ἀλλ᾽ evedoiale: καὶ διὰ τὴν ἀγνοιαν, καὶ τὸν 
’ὕ a Ἀ > ,ὕ A A 4” 5 Ἀ 5 ’ὕ 
πλάνον, ὃν δὴ ἐπεπώκει, τὰ μὴ ὄντα ἀγαθὰ ἐνόμι- 460 
> Je at ΑΝ. ae κ , \ 
lev ἀγαθὰ εἶναι, καὶ τὰ μὴ ὄντα κακὰ, κακά. διὸ 
ἈΝ ¥ Lal 9 ε » ε 5 A , 
καὶ ἔζη κακῶς, ὥσπερ οἱ ἄλλοι οἱ ἐκεῖ διατρί- 
βοντες. νῦν δὲ ἀνειληφὼς τὴν ἐπιστήμην τῶν 
συμφερόντων, αὐτός τε καλῶς ζῇ, καὶ τούτους 
θεωρεῖ ὡς κακῶς πράττουσιν. 465 
XXVI. Ξ. Ἐπειδὰν οὖν θεωρήσῃ πάντα, τί 
a~ xz ἊΝ» , 
ποιεῖ, ἢ ποῖ ἔτι βαδίζει ; 
Il. ὅποι ἂν βούληται, Eby: πανταχοῦ γάρ ἐστιν 
39 “ 5 ld 9 nw a , » 
αὐτῷ ἀσφάλεια, ὥσπερ τῷ τὸ Κωρύκιον ἄντρον 
ἔχοντι. καὶ πανταχοῦ, ot ἂν ἀφίκήται, πάντα 470 
“ , A 4 > ’ ε , 
καλῶς βιώσεται μετὰ πάσης ἀσφαλείας. ὑποδέ- 
ξονται γὰρ αὐτὸν ἀσμένως πάντες, καθάπερ τὸν 
ἰατρὸν oi κάμνοντες. 
4 > 5 , Ἀ lal a ¥ 
E. πότερον οὖν κἀκείνας Tas γυναῖκας, as ἔφης 
θηρία εἶναι, οὐκέτι φοβεῖται, μή τι πάθῃ ὑπ᾽ 475 
αὐτῶν ; 
Π. μὰ Δία, οὐδέν. οὐ μὴ διοχληθήσεται, οὔτε 
ε x, 3 4, ¥ ε Ν ͵͵ δ φιφΦ8Ὁ ’ 
ὑπὸ Οδύνης, οὔτε ὑπὸ Λύπης, οὔτε ὑπ Ακρασίῖας, 
4 ε A 4 » ε Ν 4 » ε » 
οὔτε ὑπὸ Φιλαργυρίας, οὔτε ὑπὸ Πενίας, οὔτε br 
»»Ἤ n > , ε ’ἅ 4 , A 
ἄλλου κακοῦ οὐδενός. ἁπάντων γὰρ κυριεύει, καὶ 480 
ἐπάνω πάντων ἐστὶ τῶν πρότερον αὐτὸν λυπούντων, 
, 4, ’ἅ 4 A ’ὕ ’ A 
καθάπερ οἱ ἐχιόδηκτοι. τὰ yap θηρία δήπου, τὰ 
’ A 
πάντας τοὺς ἄλλους κακοποιοῦντα μέχρι θανάτου, 
> ,ὔ » A A A » 9 ’ > 
ἐκείνους ov λυπεῖ, διὰ τὸ ἔχειν ἀντιφάρμακον αὐὖ- 


88 ΚΕΒΗΤΟΣ ΠΙΝΑΞ. 


Ν ~ ~ 
485 τούς. οὕτω Kal τοῦτον οὐκέτι οὐδὲν λυπεῖ, διὰ TO 
ἔχειν ἀντιφάρμακον. ‘. 
XXVII. Ξ. καλῶς ἐμοὶ δοκεῖς λέγειν. ᾿Αλλ᾽ 
ἔτι τοῦτό μοι εἰπέ" τίνες εἰσὶν οὗτοι οἱ δοκοῦντες 
ἐκεῖθεν ἀπὸ τοῦ βουνοῦ παραγίγνεσθαι ; καὶ ot 
490 μὲν αὐτῶν, ἐστεφανωμένοι, ἔμφασιν ποιοῦσιν εὖ- 
, ’ὔ ε Ν 3 ’ 4 ‘ 
φροσύνης τινός" οἱ δὲ, ἀστεφάνωτοι, λύπης Kai 
“ ‘ Ν ’ Ν Ἂ, ‘ “ 
ταραχῆς" καὶ τὰς κνήμας καὶ τὰς κεφαλὰς δοκοῦ- 
σι τετρῖφθαι, κατέχονται δὲ ὑπὸ γυναικῶν τινων. 
ε Ν 3 , ε , 4... Ὁ 
Π. οἱ μὲν ἐστεφανωμένοι οἱ σεσωσμένοι εἰσὶ 
Ν Ἁ 4 Ν > 4 ’ὔ 
495 πρὸς τὴν Παιδείαν, καὶ εὐφραίνονται τετυχηκότες 
αὐτῆς. οἱ δὲ ἀστεφάνωτοι, οἱ μὲν, ἀπεγνωσμένοι 
Sn %& ~ , > ’ὔ “ \ 3 Ls 
ὑπὸ τῆς Παιδείας, ἀνακάμπτουσι, κακῶς Kal ἀθλίως 
, ε Ν > ’ὔ Ν 3 3 
διακείμενοι" οἱ δὲ, ἀποδεδειλιακότες καὶ οὐκ ἀνα- 
’ Ν Ἀ / ’ > , 
βεβηκότες πρὸς τὴν Καρτερίαν, πάλιν ἀνακάμ.- 
δρῦπτουσι, καὶ πλανῶνται ἀνοδίᾳ. 
ε Ἀ ” ε 3 > “ 3 ~ 
ἘΞ. at δὲ γυναῖκες, at μετ᾽ αὐτῶν ἀκολουθοῦσαι, 
τίνες εἰσὶν αὗται ; 
A Ν 
II. Λῦπαι, ἔφη, καὶ ᾿Οδύναι, καὶ ᾿Αθυμίαι, καὶ 
᾿Αδοέξίαι, καὶ ἴΑγνοιαι. 
505 XXVIII. Ξ. πάντα κακὰ λέγεις αὐτοῖς ἀκο- 
λουθεῖν. 
Π. νὴ Δία, πάντα, ἔφη, καὶ ἐπακολουθοῦσιν. 
Οὗτοι δὲ, ὅταν παραγένωνται εἰς τὸν πρῶτον περί- 
Ν ἈΝ ε Ud 5 ἃ Ν > ’ 
βολον πρὸς τὴν Ἡδυπάθειάν καὶ τὴν ᾿Ακρασίαν, 
3 ε ‘ > A 9 > 3 Ν A , 
510 οὐχ EAUTOUS ALTLWYTAL, ἀλλ᾽ εὐθὺς κακῶς λέγουσι ; 
\ ἈΝ ’ Ν ‘ 3 A , ε 
καὶ τὴν Παιδείαν, καὶ τοὺς ἐκεῖσε βαδίζοντας, ὡς 
’, Φ 7 Bam Ν ’, a 
ταλαίπωροι Kat ἀθλιοί εἰσι Kal κακοδαίμονες, ot 


THE CROWNED AND THE CROWNLESS. 39 


Ν ? Ν > ε a 3 , “- "“ 
τὸν βίον τὸν παρ᾽ αὑτοῖς ἀπολιπόντες κακῶς ζῶσι, 
καὶ οὐκ ἀπολαύουσι τῶν παρ᾽ αὑτοῖς ἀγαθῶν. 

BE. ποῖα δὲ λέγουσιν ἀγαθὰ εἶναι ; 515 

Ν > 7 ‘\ Ν 3 ’ «ε » »¥ 

Il. τὴν ἀσωτίαν, καὶ THY ἀκρασίαν, ὡς εἴποι ay 

τις ἐπὶ κεφαλαίου. τὸ γὰρ εὐωχεῖσθαι βοσκημά- 

Ν “ 
των τρόπον καὶ ἀπολαύειν μέγιστα ἀγαθὰ ἡγοῦν- 
ται εἶναι. 

XXIX. Ξ. αἱ δὲ ἕτεραι γυναῖκες αἱ ἐκεῖθεν 520 
παραγιγνόμεναι, ἵλαραί τε καὶ γελῶσαι, τίνες 
καλοῦνται ; 

Π. Δόξαι, ἔφη, αἱ ἀγαγοῦσαι πρὸς τὴν Παιδείαν 

a > 4, Ν A > ἂς 3 , 
τοὺς εἰσελθόντας πρὸς Tas ᾿Αρετὰς ἀνακάμπτουσιν, 
ὅπως ἑτέρους ἀγάγωσι, καὶ ἀναγγείλωσιν ὅτι εὐ- 525 
δαίμονες ἤδη γεγόνασιν ods τότε ἀπήγαγον. 

, > ¥ δ'.5 Φ » Ν ‘ 

El. πότερον οὖν, ἔφην ἐγὼ, αὗται εἴσω πρὸς τὰς 
᾿Αρετὰς εἰσπορεύονται ; 

Il. οὐ γὰρ θέμις Δόξαν εἰσπορεύεσθαι πρὸς τὴν 
᾿Ἐπιστήμην - ἀλλὰ τῇ Παιδείᾳ παραδιδόασιν αὐ- 530 

, > 9 5 , , 9 , 
τούς. εἶτα, ὅταν ἡ Παιδεία παραλάβῃ, ἀνακάμ- 

Φ , »” » [2 ε 
πτουσιν αὗται πάλιν, ἄλλους ἄξουσαι" ὥσπερ αἱ 

lal Ν ’ 3 ’ ’ 9 , 
νῆες, τὰ φορτία ἐξελόμεναι, πάλιν ἀνακάμπτουσιν, 
καὶ ἄλλων τινῶν γεμίζονται. 

XXX. Ξ. ταῦτα μὲν δὴ καλῶς μοι δοκεῖς, ἔφην, 535 
ἐξηγῆσθαι. ᾿Αλλ᾽ ἐκεῖνο οὐδέπω ἡμῖν δεδήλωκας, 
τί προστάττει τὸ Δαιμόνιον τοῖς εἰσπορευομένοις 
εἰς τὸν βίον ποιεῖν. 

Il. θαρρεῖν, ἔφη. διὸ καὶ ὑμεῖς θαρρεῖτε " 

ld ‘ e A > ’ Ν 3 Ν 
πάντα γὰρ ὑμῖν ἐξηγήσομαι, καὶ οὐδὲν παρα- δ40 


λείψω. 


40 KEBHTOS TINA. 


ἘΞ. καλῶς λέγεις, ἔφην ἐγώ. 
II. ᾿Ἐκτείνας οὖν τὴν χεῖρα πάλιν, Ὁρᾶτε, ἔφη, 
Ν a > ld ἃ A , > Ν 
τὴν γυναῖκα ἐκείνην, ἣ δοκεῖ τυφλή τις εἶναι, καὶ 
5». Ν ’ 4 ε U4 ἃ Ν 3, e a 
545 ἐπὶ λίθου στρογγύλου ἑστάναι, ἣν Kal ἄρτι ὑμῖν 
εἶπον ὅτι Τύχη καλεῖται ; 
Ξ. ὁρῶμεν. 
» A 
XXXI. Π. ταύτῃ κελεύει, ἔφη, μὴ πιστεύειν, 
καὶ βέβαιον μηδὲν νομίζειν μηδὲ ἀσφαλὲς εἶναι, 
ν + > 2) mm 4 A »»» 
5506 τι ἄν παρ᾽ αὐτῆς λάβῃ τις, μηδὲ ὡς ἴδια ἡγεῖ- 
σθαι. οὐδὲν γὰρ κωλύει πάλιν ταῦτα ἀφελέσθαι 
πα, ΤᾺ “ ’ Ν. lal ΕἿΣ . 
καὶ ἑτέρῳ δοῦναι πολλάκις γὰρ τοῦτο εἴωθε ποι- 
ew. καὶ διὰ ταύτην οὖν τὴν αἰτίαν κελεύει πρὸς 
τὰς παρ᾽ αὐτῆς δόσεις ἀηττήτους γίγνεσθαι, καὶ 
555 μήτε χαίρειν ὅταν διδῷ μήτε ἀθυμεῖν ὅταν ἀφέλη- 
ται, καὶ μήτε ψέγειν αὐτὴν μήτε ἐπαινεῖν. οὐδὲν 
γὰρ ποιεῖ μετὰ λογισμοῦ, ἀλλ᾽ εἰκῇ, καὶ ὡς ἔτυχε, 
ων 9 , ¢n »¥ \ a 
πάντα, ὥσπερ πρότερον ὑμῖν ἔλεξα. διὰ τοῦτο 
> Ν , , Ν ΄ 9 ΓΝ 
οὖν τὸ Δαιμόνιον κελεύει μὴ θαυμάζειν ὅ τι ἂν 
Ud ν Ν 4 ε Ψ' ΄“- ἴω 
560 TPaTTYH αυτή, μηδὲ γίγνεσθαι ομοιοὺῦυς τοις κακοις 
τραπεζίταις. καὶ γὰρ ἐκεῖνοι, ὅταν μὲν λάβωσι 
a ‘ 
τὸ ἀργύριον παρὰ τῶν ἀνθρώπων, χαίρουσι, Kat 
ἴδιον νομίζουσιν εἶναι. ὅταν δὲ ἀπαιτῶνται, ἀγα- 
νακτοῦσι, καὶ δεινὰ οἴονται πεπονθέναι " οὐ μνημο- 
2 
565 νεύοντες, ὅτι ἐπὶ τούτῳ ἔλαβον τὰ θέματα, ἐφ᾽ ᾧ 
δὲ λύ ὃν θέ an ίσασθ 
μηδὲν κωλύειν τὸν θέμενον πάλιν κομίσασθαι. 
ὡσαύτως τοίνυν κελεύει ἔχειν τὸ Δαιμόνιον καὶ 
πρὸς τὴν παρ᾽ αὐτῆς δόσιν: καὶ μνημονεύειν, ὅτι 
4 3» 4 ε ’ ν a , 39 
τοιαύτην ἔχει φύσιν ἡ Τύχη, ὥστε ἃ δέδωκεν ἀφε- 
570 λέσθαι, καὶ ταχέως πάλιν δοῦναι πολλαπλάσια, 


THE NEVER-FAILING GIFT. 41 


αὖθις δὲ ἀφελέσθαι ἃ δέδωκεν - οὐ μόνον δὲ, ἀλλὰ 
καὶ τὰ προὐπάρχοντα. ἃ γοῦν δίδωσι κελεύει 
λαβεῖν παρ᾽ αὐτῆς, καὶ συντόμως ἀπελθεῖν ἔχοντας 
Ν Ν 2 A 5 lal , 
πρὸς τὴν βεβαίαν καὶ ἀσφαλῆ δόσιν. 
XXXII. Ξ. ποίαν ταύτην ; ἔφην ἐγώ. 576 
ἃ A 

Il. ἣν λήψονται παρὰ τῆς Παιδείας, ἣν διασω- 

θῶσιν ἐκεῖ. 
ν > ’ὔ 5 

El. αὕτη οὖν τίς ἐστιν ; 

ε A n~ 

Il. ἡ ἀληθὴς ᾿Επιστήμη, ἔφη, τῶν cupdepov- 
των, καὶ ἀσφαλὴς δόσις καὶ βεβαία καὶ ἀμετά- 580 
βλητος. φεύγειν οὖν κελεύει συντόμως πρὸς ταύ- 
τὴν " καὶ ὅταν ἔλθωσι πρὸς τὰς γυναῖκας ἐκείνας, 

a Με , > ν 3 , ae , 

ἃς καὶ πρότερον εἴπον OTL Ἀκρασία Kat ἩΗδυπάθεια 

καλοῦνται, καὶ ἐντεῦθεν κελεύει συντόμως ἀπαλ- 

λάττεσθαι---- καὶ μὴ πιστεύειν μηδὲ ταύταις μηδὲν 585 
Y x \ N ΄ 5.2 

-- ἕως ἂν πρὸς τὴν Ψευδοπαιδείαν ἀφίκωνται. 

4 > > Ν , Ν 3 “ Ν 
κελεύει οὖν αὐτοὺς χρόνον τινὰ ἐνδιατρῖψαι, καὶ 
λαβεῖν ὅ τι ἂν βούλωνται παρ᾽ αὐτῆς, ὥσπερ ἐφό- 

> 9 A > , ‘ \ 5 Ἀ 
Siov: εἶτα ἐντεῦθεν ἀπιέναι πρὸς τὴν ᾿Αληθινὴν 
Παιδείαν συντόμως. ταῦτ᾽ ἐστὶν, ἃ προστάττει ὅθ0 
τὸ Δαιμόνιον. ὅστις τοίνυν παρ᾽ αὐτά τι ποιεῖ, ἢ 
παρακούει, ἀπόλλυται κακὸς κακῶς. 

XXXITI. Ὁ μὲν δὴ μῦθος, ὦ ξένοι, ὁ ἐν τῷ 
πίνακι τοιοῦτος ἡμῖν ἐστίν. εἰ δὲ δεῖ τι προσπυ- 

, δὲ δ ’ ’ > 4, ’ὔ > A 
θέσθαι περὶ ἑκάστου τούτων, οὐδεὶς φθόνος " ἐγὼ 595 
γὰρ ὑμῖν φράσω. 

BE. καλῶς λέγεις, ἔφην ἐγώ. ᾿Αλλὰ τί κελεύει 

> 4 » , ~ Ν ~ 
αὐτοὺς τὸ Δαιμόνιον λαβεῖν παρὰ τῆς Vevdora- 
δείας ; 


42 ΚΕΒΗΤΟΣ ΠΙΝΑΞ. 


600 Π. ταῦθ᾽ ἃ δοκεῖ εὔχρηστα εἶναι. 
Ξ. ταῦτ᾽ οὖν τίνα ἐστί; 
Π. γράμματα, ἔφη, καὶ τῶν ἄλλων μαθημάτων 
a \ , . Ere κι a 5 
ἃ καὶ Πλάτων φησὶν ὡσανεὶ χαλινοῦ τινος δύναμιν 
ἔχειν τοῖς νέοις, ἵνα μὴ εἰς ἕτερα περισπῶνται. 
605 ΚΞ. πότερον δὲ ἀνάγκη ταῦτα λαβεῖν, εἰ μέλλει 
τις ἥξειν πρὸς τὴν ᾿Αληθινὴν Παιδείαν, ἢ οὔ ; 
Il. ἀνάγκη μὲν οὐδεμία, ἔφη: χρήσιμα μέντοι 
3 , X Ν Ν , , LAND! 
ἐστί. πρὸς δὲ τὸ βελτίους γενέσθαι οὐδὲν συμ- 


εὖ 


βάλλεται ταῦτα. 
610 ΚΞ. οὐδὲν ἄρα, ἔφην, λέγεις ταῦτα χρήσιμα εἶναι 

Ν Ν, 4 / 3, 
πρὸς τὸ βελτίους γενέσθαι ἄνδρας ; 

¥ N . , , , 

Π. ἔστι yap καὶ ἄνευ τούτων βελτίους γενέσθαι. 
9 A > » > Ae .0~ % ε Ν 3 
ὅμως δὲ οὐκ ἄχρηστα κἀκεῖνά ἐστιν. ὡς γὰρ δι 
ε , ΄ Ν 4 , » 
ἑρμηνέως συμβάλλομεν τὰ λεγόμενά ποτε, ὅμως 

615 μέντοι γε οὐκ ἄχρηστον ἦν ἡμᾶς καὶ αὐτοὺς τὴν 
φωνὴν εἰδέναι (ἀκριβέστερον γὰρ ἄν τι συνήκα- 
μεν) " οὕτω καὶ ἄνευ τούτων τῶν μαθημάτων οὐδὲν 
ικωλύει γενέσθαι. 

XXXIV. Ξ. πότερον οὐδὲ προέχουσιν οὗτοι οἵ 

620 μαθηματικοὶ πρὸς τὸ βελτίους γενέσθαι τῶν ἄλλων 
ἀνθρώπων ; 

Π. πῶς μέλλουσι προέχειν, ἐπειδὰν φαίνωνται 
ἠπατημένοι περὶ ἀγαθῶν καὶ κακῶν, ὥσπερ καὶ ot 
ἄλλοι, καὶ ἔτι κατεχόμενοι ὑπὸ πάσης κακίας ; 

LAND! Ν , 95. 7 \ , Ν 

625 οὐδὲν γὰρ κωλύει εἰδέναι μὲν γράμματα καὶ κατέ- 
χειν τὰ μαθήματα πάντα, ὁμοίως δὲ μέθυσον καὶ 
ἀκρατῆ εἶναι, καὶ φιλάργυρον καὶ ἄδικον καὶ προ- 
δότην, καὶ τὸ πέρας ἄφρονα. 


SCIENCE DOES NOT SAVE. 43 


> , ‘ os if » > a 
BE. ἀμέλει πολλοὺς τοιούτους ἔστιν ἰδεῖν. 
II. πῶς οὖν οὗτοι προέχουσιν, ἔφη, εἰς τὸ βελτί- 630 
ΕἾ A 
ous ἄνδρας γενέσθαι ἕνεκα τούτων τῶν μαθημά- 
των; 

XXXV. Ξ. οὐδαμῶς φαίνεται ἐκ τούτου τοῦ 
λόγου. ᾿Αλλὰ τί ἐστιν, ἔφην ἐγὼ, τὸ αἴτιον, ὅτι 
ἐν τῷ δευτέρῳ περιβόλῳ διατρίβουσιν, ὥσπερ 635 
3 4 Ἃς, Ἀ > \ , 
ἐγγίζοντες πρὸς τὴν ἀληθινὴν Παιδείαν ; 

IL. καὶ τί τοῦτο ὠφελεῖ αὐτοὺς, ἔφη, ὅτε πολλά- 
» Lal nw 
Kis ἔστιν ἰδεῖν παραγιγνομένους ἐκ τοῦ πρώτου 
περιβόλου ἀπὸ τῆς ᾿Ακρασίας καὶ τῆς ἄλλης Κα- 
’ 5» , / ’ Ν Ν ’, 
κίας εἰς τὸν τρίτον περίβολον πρὸς τὴν Παιδείαν 640 
‘ > Ν a , Ν ‘ 
τὴν ᾿Αληθινὴν, ot τούτους τοὺς μαθηματικοὺς 
παραλλάττουσιν ; ὥστε, πῶς ἔτι προέχουσιν ; ἄρα 
᾿ 
ἢ ἀκινητότεροι ἢ δυσμαθέστεροί εἰσι. 
Ἐ. πῶς τοῦτο, ἔφην ἐγώ; 
II. ὅτι οἱ μὲν ἐν τῷ πρώτῳ περιβόλῳ οὐ προ- 645 
Lal > , ἃ 5 cA ε ~ ee ” 
σποιοῦνται ἐπίστασθαι ἃ οὐκ οἴδασιν, οἱ δ᾽ ἐν τῷ 
, / > \ »* lel , 
δευτέρῳ περιβόλῳ, εἰ μηδὲν ἄλλο, προσποιοῦνταί 

“er a > xD y », ἃ ¥ 
ye ἐπίστασθαι ἃ οὐκ οἴδασιν. ἕως δ᾽ ἂν ἔχωσι 

’ ‘ , > ΄ 3 Ν > ’, > 
ταύτην τὴν δόξαν, ἀκινήτους αὐτοὺς ἀνάγκη εἶναι 
πρὸς τὸ ὁρμᾶν πρὸς τὴν ᾿Αληθινὴν Παιδείαν. εἶτα 650 
τὸ ἕτερον οὐχ ὁρᾷς, ὅτι καὶ αἱ Δόξαι ἐκ τοῦ πρώτου 
περιβόλου εἰσπορεύονται πρὸς αὐτοὺς ὁμοίως ; 
δ΄ OA ΠΣ ἂν. ὦ , wat 2. ‘ 
ὥστε οὐδὲν οὗτοι ἐκείνων βελτίους εἰσὶν, ἐὰν μὴ 
καὶ τούτοις συνῇ ἡ Μεταμέλεια, καὶ πεισθῶσιν ὅτι 
οὐ Παιδείαν ἔχουσιν, ἀλλὰ Ψευδοπαιδείαν, δι᾿ ἧς 655 
ἀπατῶνται. οὕτω δὲ διακείμενοι οὐκ av ποτε 

A Ν ε Lael 4 > , » 9 
σωθεῖεν. καὶ ὑμεῖς τοίνυν, ὦ ξένοι, ἔφη, οὕτω 


AA KEBHTOS IIINAE. 


“A ‘\ > ’ “A / 4 
ποιεῖτε, καὶ ἐνδιατρίβετε τοῖς λεγομένοις, μέχρις 
ἂν ἕξιν λάβητε. ἀλλὰ περὶ τῶν αὐτῶν πολλάκις 

660 δεῖ ἐπισκοπεῖν, καὶ μὴ διαλείπειν : τὰ δὲ ἄλλα 
’ὔ ε ld > Ν \ > Ν 3, 6’. Ὁ 
πάρεργα ἡγήσασθαι. εἰ δὲ μὴ, οὐδὲν ὄφελος ὑμῖν 
ἔσται ὧν νῦν ἀκούετε. 
XXXVI. Ξ. ποιήσομεν. Τοῦτο δὲ ἐξήγησαι, 
A > » > Ν 4 4 em 
πῶς οὐκ ἔστιν ἀγαθὰ, ὅσα λαμβάνουσιν οἱ avOpa- 
665 ποι παρὰ τῆς Τύχης ; οἷον τὸ ζῆν, τὸ ὑγιαίνειν, τὸ 
πλουτεῖν, τὸ εὐδοξεῖν, τὸ τέκνα ἔχειν, τὸ νικᾶν, καὶ 
ὅσα τούτοις παραπλήσια; ἢ πάλιν, τὰ ἐναντία 
πῶς οὐκ ἔστι κακά ; πάνυ γὰρ παράδοξον ἡμῖν 
καὶ ἄπιστον δοκεῖ τὸ λεγόμενον. 
610 Π. “Aye τοίνυν, ἔφη, πειρῶ ἀποκρίνασθαι τὸ 
φαινόμενον περὶ ὧν ἄν σε ἐρωτῶ. 
3 Ν ’ ΄“ » 3 ,’ 
Ξ. ἀλλὰ ποιήσω τοῦτο, ἔφην ἐγώ. 
Il. πότερον οὖν, ἐὰν κακῶς τις ζῇ, ἀγαθὸν ἐκεί. 

‘ a 

vo τὸ ζῆν ; 
675 &. ov μοι δοκεῖ, ἀλλὰ κακόν - ἔφην ἐγώ. 
Il. πῶς οὖν ἀγαθόν ἐστι τὸ ζῆν, ἔφη, εἴπερ 
τούτῳ ἐστὶ κακόν ; 
El. ὅτι τοῖς μὲν κακῶς ζῶσι καὶ κακόν μοι δοκεῖ 
εἶναι: τοῖς δὲ καλῶς, ἀγαθόν. 
‘\ Ν + / Ν “~ \ 5» Ν 
680 Π. καὶ κακὸν ἄρα λέγεις τὸ ζῆν, καὶ ἀγαθὸν 
εἶναι ; 
Bl. ἔγωγε. 
XXXVI. Π. μὴ οὖν ἀπιθάνως λέγε. ἀδύνατον 
γὰρ τὸ αὐτὸ πρᾶγμα ἅμα καὶ κακὸν καὶ ἀγαθὸν 
685 εἶναι. οὕτω μὲν γὰρ καὶ ὠφέλιμον καὶ βλαβερὸν 
x » A ε Ν Ν Ν 9 Φ. 9 
ἂν εἴη, καὶ αἱρετὸν καὶ φευκτὸν ἅμα ἀεί. 


IS DEATH AN EVIL? 45 


> 4, 4 > A Lal > > Ἂμ ~ 
ἘΞ. ἀπίθανον μέν. ἀλλὰ πῶς οὐκ, εἰ τὸ κακῶς 
“~ - nw 
ζῆν, ᾧ ἂν ὑπάρχῃ, κακόν τι. ὑπάρχει αὐτῷ, κακὸν 
αὐτὸ τὸ ζῆν ἐστιν ; 
3 A aA 
II. ἀλλ᾽ οὐ τὸ αὐτὸ, ἔφη, ὑπάρχει τὸ ζῆν τῷ 690 
κακῶς ζῆν ἣ οὔ σοι φαίνεται; 
5 2Q> » Ν “A ‘ Φ- “ἃ eS 
EB. ἀμέλει οὐδ᾽ ἐμοὶ δοκεῖ τὸ αὐτὸ εἶναι. 
Ν ΄ν ΄ A , 3 Ν \ fal 
Π. τὸ κακῶς τοίνυν ζῆν κακόν ἐστι" τὸ δὲ ζῆν 
> ’ > Ν 3 3 A lal A lal 
ov κακόν. ἐπεὶ, εἰ HY κακὸν, τοῖς ζῶσι καλῶς 
κακὸν ἂν ὑπῆρχεν, ἐπεὶ τὸ ζῆν αὐτοῖς ὑπῆρχεν, 695 
ἥπερ ἐστὶ κακὸν. 
ἘΞ. ἀληθῆ μοι δοκεῖς λέγειν. 
XXXVIIT. Π. ἐπεὶ τοίνυν ἀμφοτέροις συμβαί. 
νει τὸ ζῆν, καὶ τοῖς καλῶς ζῶσι καὶ τοῖς κακῶς, 
eee ¥ x 9 x . yan ¥ , σ 
ιγὺκ ἂν εἴη οὔτε ἀγαθὸν τὸ ζῆν οὔτε κακόν - ὥσπερ 700 
οὐδὲ τὸ τέμνειν καὶ καίειν ἐν τοῖς ἀρρωστοῦσίν 
> Ν >. 41} Ν > Ν Ν lal , 
SOTL νοσερὸν καὶ ὑγιεινὸν, [ἀλλὰ τὸ πῶς τέμνειν * | 
VOY οὕτω καὶ ἐπὶ τοῦ ζῆν, οὐκ ἔστι κακὸν αὐτὸ 
τὸ ζῆν, ἀλλὰ τὸ κακῶς ζῆν. 
¥ na 
Ξ,. ἔστι ταῦτα. 705 
Π. σὺ τοίνυν οὕτω θεώρησον. πότερον ἂν βού- 
λοιο ζῆν κακῶς, 7) ἀποθανεῖν καλῶς καὶ ἀνδρείως ; 
Ἐ. ἀποθανεῖν ἔγωγε καλῶς. 
3 “ > \ Ν > ~ ’ 3 » 
Π. οὐκοῦν οὐδὲ τὸ ἀποθανεῖν κακόν ἐστιν, εἴπερ 
ε , ’ 3 , b Bae / Lal A A 
αἱρετώτερόν ἐστι πολλάκις TO ἀποθανεῖν τοῦ ζῆν. 710 
EB. ἔστι ταῦτα. 
Π. οὐκοῦν ὁ αὐτὸς λόγος καὶ περὶ τοῦ ὑγιαίνειν 
Ἁ “ 
καὶ νοσεῖν. πολλάκις γὰρ οὐ συμφέρει ὑγιαίνειν, 
ἰλλὰ > , 9 > €£ , , 
ahha τοὐναντίον, ὅταν ἢ ἡ περίστασις τοιαύτη. 
5 
ἘΞ. ἀληθῆ λέγεις. 715 


46 KEBHTOS ΠΙΝΑΞ. 


XXXIX. Il. dye δὴ, σκεψώμεθα καὶ περὶ τοῦ 
A ΄ ¥ A 3 ε , σι 
πλουτεῖν οὕτως ' εἴγε θεωρεῖν ἐστιν, ὡς πολλάκις 
3 Ν iS a cS ‘ A a de 
ἐστὶν ἰδεῖν, ὑπάρχοντά τινι πλοῦτον, κακῶς δὲ 
ζῶντα τοῦτον καὶ ἀθλίως. 
7220 ΒΞ. νὴ Δία, πολλούς γε. 
Π. οὐκοῦν οὐδὲν τούτοις ὁ πλοῦτος βοηθεῖ εἰς τὸ 
ζῆν καλῶς ; 
> , > ‘ Ν A ’ > 
E. ov φαίνεται " αὐτοὶ yap φαῦλοί εἰσιν. 
Π. οὐκοῦν τὸ σπουδαίους εἶναι οὐχ ὁ πλοῦτος 
725 ποιεῖ, ἀλλὰ ἡ Παιδεία. 
=| > l4 5 4 3, la! ’ 
Ξ. εἰκός γε, ἐκ τούτου apa τοῦ λόγου. 
Π. οὐδὲ ὁ πλοῦτος ἀγαθόν ἐστιν, εἴπερ οὐ βοη- 
θεῖ τοῖς ἔχουσιν αὐτὸν εἰς τὸ βελτίους εἶναι. 
Ἐ. φαίνεται οὕτως. 
730 II. οὐδὲ συμφέρει ἄρα ἐνίοις πλουτεῖν, ὅταν μὴ 
ἐπίστωνται τῷ πλούτῳ χρῆσθαι. 
EB. δοκεῖ μοι. 
Π. πῶς οὖν τοῦτο ἄν τις κρίνειεν ἀγαθὸν εἶναι, 
a 4 > ’ ε ’ 
ὃ πολλάκις οὐ συμφέρει ὑπάρχειν ; 
185 Ei. οὐδαμῶς. 
II. οὐκοῦν εἰ μέν τις ἐπίσταται τῷ πλούτῳ 
A 6 A ἣν | ΄ > , > δὲ 
χρῆσθαι καλῶς καὶ ἐμπείρως, εὖ βιώσεται " εἰ 
μὴ, κακῶς. 
5 , ’ὔ lal a ͵ὕ 
Ξ. ἀληθέστατά μοι δοκεῖς τοῦτο λέγειν. 
740 XL. Il. καὶ τὸ σύνολον δέ: ἔστι τὸ τιμᾶν 
lal ε > St oe. a 5 ’ὔ ε Ν lel 
ταῦτα ws ἀγαθὰ ὄντα, ἢ ἀτιμάζειν ὡς κακὰ, τοῦτο 
δ᾽ > ‘ Ν 4 ἈΝ > ’ Ν ’ὔ 
ἐστὶ τὸ ταράττον τοὺς ἀνθρώπους καὶ βλάπτον " 
ὅτι, ἐὰν τιμῶσι καὶ οἴωνται διὰ τούτων μόνων εἶναι 
τὸ εὐδαιμονεῖν, καὶ πάνθ᾽ ὑπομένουσι πράττειν 


THE ONE GOOD. 47 


᾽ν. 4 ‘\ A > 4 \ Ν > 
ένεκα τούτων, Kal τὰ ἀσεβέστατα Kal τὰ αἰσχρό- 745 
τατα δοκοῦντα εἶναι οὐ παραιτοῦνται. ταῦτα δὲ 
πάσχουσι διὰ τὴν τοῦ ἀγαθοῦ ἄγνοιαν. ἀγνοοῦσι 
γὰρ ὅτι οὐ γίγνεται ἐκ κακῶν ἀγαθόν. πλοῦτον 
δέ ἐστι πολλοὺς κτησαμένους ἰδεῖν ἐκ κακῶν καὶ 

> Lal » 4 ’ 3 lal ὃ ὃ , \ 
αἰσχρῶν ἔργων " οἷον λέγω ἐκ τοῦ προδιδόναι, Kal 750 
ληΐζεσθαι, καὶ ἀνδροφονεῖν, καὶ συκοφαντεῖν, καὶ 

5 -“ Ἀ > 4 Lal Ἀ Lal 
ἀποστερεῖν, Kat ἐξ ἄλλων πολλῶν Kal μοχθηρῶν. 

EB. ἔστι ταῦτα. 

XLI. Tl. εἰ τοίνυν γίγνεται ἐκ κἀκοῦ ἀγαθὸν 
μηξὲν, ὥσπερ εἰκὸς, πλοῦτος δὲ γίγνεται ἐκ κακῶν 755 
ἔργων, ἀνάγκη μὴ εἶναι ἀγαθὸν τὸν πλοῦτον. 

BE. συμβαίνει οὕτως ἐκ τούτου τοῦ λόγου. 

Π. ἀλλ᾽ οὐδὲ τὸ φρονεῖν γε οὐδὲ δικαιοπραγεῖν 
οὐκ ἔστι κτήσασθαι ἐκ κακῶν ἔργων - ὡσαύτως 

Ν CaN Nr 9 a pees al 3 “ ¥ 
δὲ οὐδὲ τὸ ἀδικεῖν Kal ddpoveiv ἐκ καλῶν ἔργων " 760 
SQA ε ’ ν “A aa τῶν , “ A 
οὐδὲ ὑπάρχειν ἅμα τῷ αὐτῷ δίναται. πλοῦτον δὲ 
ἡ Ἂς & , ἂν. ἡ val pee ee , 
καὶ δόξαν καὶ τὸ νικᾶν, Kal τὰ λοιπὰ ὅσα τούτοις 
4 > Ν 4 e 4 Ἂ ny 
παραπλήσια, οὐδὲν κωλύει ὑπάρχειν τινὶ ἅμα μετὰ 
, lal 9 > ΕΣ » a > ‘ 
κακίας πολλῆς. ὥστε οὐκ ἂν εἴη ταῦτα ἀγαθὰ, 
οὐδὲ κακά: ἀλλὰ τὸ φρονεῖν μόνον ἀγαθὸν, τὸ δὲ 765 
ἀφρονεῖν κακόν. 
ἘΞ. Ἱκανῶς μοι δοκεῖς λέγειν, ἔφην. 


Sequel, found in the Latin version of the Arabie 
paraphrase. See Introduction, p. 6. 
Et profligavimus eam opinionem, qua illa a pravis 
actionibus esse creduntur. 
XLII. Senex. Utique multum hoc est et idem atque 
illud, quod diximus, talia neque bona neque mala esse, 


48 KEBHTOS ΠΙΝΑΞ. 


idque eo magis, quod, si ea ex solis actionibus pravis 
provenirent, essent mala tantummodo. Sed ab utroque 
genere omnia proficiscuntur, ideoque diximus ea nec 
bona esse nec mala, sicuti somnus et vigilia nec bona 
sunt nec mala. Et similiter, mea quidem sententia, 
ambulare et sedere et reliqua, quae accidunt unicuique 
eorum, qui aut intelligentes sunt aut ignorantes. Quae 
autem propria sunt alterutri, eorum alterum bonum 
alterum malum est; sicuti tyrannis et justitia, quae duaé 


res accidunt uni aut alteri; idque quia justitia perpetuo — 


adhaeret intelligentia praeditis, et tyrannis nullos nisi 
ignorantes comitatur. Nec enim fieri potest, id quod 
supra diximus, ut uni eidemque uno eodemque temporis 
momento res duae ad istum modum se habentes acci- 
dant, ita ut homo unus, idemque eodem temporis mo- 
mento, sit dormiens et vigilans, utque sit sapiens et 
ignarus simul, aut aliud quidlibet eorum, quae parem 
rationem habent. 

Hospes. Ad haec ego: Toto hoc, inquam, sermone 
rem omnem te jam absolvisse autumo. 

XLII. Senex. Haec autem omnia, inquit, ego dico 
procedere ab illo principio vere divino. 

Hospes. At quodnam illud est, inquam, quod tu in- 
nuis 

Senex. Vita et mors, inquit, sanitas et aegritudo, divi- 
tiae et paupertas, ac cetera, quae nec bona nec mala 
esse diximus, accidunt plerisque hominibus a non malo. 

Hospes. Plane conjicimus, inquam, id necessario ex 
hoc sermone sequi, talia nec bona nec mala esse, ita 
tamen ut haud firmus sim in judicio de istis. 

Senex. Hoc fit, inquit, ideo, quod longe abs te abest 
habitus 1116, quo eam sententiam animo concipias. Ita- 
que rerum usum, quem paulo ante vobis indicavi, tote 


— 


Ἄρα 
4 


; os 





| "Quod de aliquo istorum adhuc dubitaveritis, 


li ad me, ut ea de re id ex me cognoscatis, 
lio dubitatio a vobis discedat. 


[| =e ἦ = ce 3% hd fants Mg a 2 Pas. acted 
oe ἦγ". ἃ τ ; ᾿ 
a KIND MENTOR. 49 


QUESTIONS. 
----οοἱοίος---.Ἔ 


1. 


What is the simple stem of ἐτυγχάνομεν ὕ G.* 108. ν. 2; 
H.f 523. 9. Explain the form of its fut.ind. G. 109. 8, 
ὃ (2); H. 421. a,c. In forming the present stem what letter 
is inserted in the simple stem? What letters are added? 
Which is the more important word, this verb or the following 
participle? G. 279.4; H. 984. 

What kind of a word is ἐν as regards accent? G. 29; H. 
111. Which three prepositions are proclitics, and what case 
does each govern? 

Antecedent of ᾧ 

Can you give a dual for πολύς ἢ G. 70; H. 247. 

How does ἄλλα differ from the adversative conjunction 
similar in form? 

What kind of action is expressed by ἐθεωροῦμεν ἢ G. 200; 
H. 829. Is haste or leisure implied? Which particles mark 
these sentences as slightly opposed? Which particles com- 
bine them? (καὶ... kat). 

Rule for the case of ve? G. 182. 2; H. 757. What 
word takes its number and gender from πίναξ ἢ G.151; H. 
627. 

What peculiarity in the augment of ἠδυνάμεθα G. 100. 2. 
nN. 2; H. 355. ὁ. May we translate this word as an auxiliary 
verb ? 

Tense of συμβαλεῖν State two differences between this 


* G. = Goodwin's Gr. Grammar (Rev. ed.). + Allen’s Hadley. 


52 CEBES’ TABLET. 


form and that of the pres. inf. act. Name its object. What 
clause exegetical of that object? Is the interrogative or the 
compound relative more common in indirect questions? G. 
149.2; H. 700. 

Tense of ἦσαν Is any other permissible here? G. 243; 


Ὁ Ψ τ, 
a 
zs 


H. 932. 2. Might any other mode have been used? Is the 


use of this tense for such constructions common? G. 248. 
n. 2; H. 936. 


Syntax of πόλις ἢ G. 186. nN. ὃ (a); H. 614. Why does it 


precede the subject? What peculiarity of accent has πόλις 
G. 53.1. nN. 2; Η. 201. What rule of accent is thus violated ? 
G. 22; H. 100. b. 

What euphonic change is observed in yeroiinte G. 16. 
8; H.53. How may this participle and the preceding article 
be translated? G. 276.2; H. 966. 

Is it better to translate ἐν by am or by within ? 

Distinguish between ἕτερος and ἄλλος. 

What rule requires the accent of ἑτέρους and περιβόλους to 
be on the penult? G, 22; H. 100. ὁ. 

Ig δύο declinable? G. 77; H. 290. 

Compare μείζω. G. 73.4; H. 253. What is a fuller form 
than μείζω 6. 72.2. Nn. 1; H. 286. 

Of which class is é0xe.? G. 108. vit.; H. 509. 3. Which 
tenses of contract verbs undergo contraction? G.98; H.409. 
What letter in this verb is added to form the pres. stem? 
If this were a pure verb, what would the future tense be? 

Tense of ἐφεστάναι G.124.2; H.351. Any rule of accent 
for infinitives of that ending? G. 26. n. 3 (1); H. 389. ὦ. 

Account for in ἐφεστὼς. G. 17.1; H. 82. © 


II. 


Construction of ἡμῶν G. 183; H. 970. 
Could οὖν stand first in the sentence? H. 1048. 2. 
What construction has χρόνον G. 161; H. 720. 


QUESTIONS. 53 


What form is more common than οἴδασι 6. 127. 7andNn.; 
H. 491. 6. a. 

Could the optative be used in place of δύναται ἢ G. 248; 
H. 932. 

Case of τίῦ G. 158; H. 711. 

Why has ἐζηλωκὼς no reduplication? G. 101. 2; H. 365. 

What peculiarity in the tense-stem of ἀνέθηκε G, 110. 3. 
n. 1; H. 482. 

Const. of Κρόνῳ 6. 184.3; H. 767. 

Office of worepov? G. 282. 5; H. 1017. Is the sentence 
complete? (Comp. line 94.) 

Tense of ἔφην Can φημί in any form begin a sentence? 
What Latin verb resembles it in position and meaning ? 

What circumstance is expressed by ἑωρακώς Ὁ 6. 277. 2; 
H. 969. a. How then should it be translated ? 

Give the difference of meaning between αὐτὸν before τὸν 
ἄνδρα and αὐτὸν before χρόνον. G, 145; Η, 680, 1 and 682. 


III. 


Why is ἐγώ expressed ? 

Is ris the interrogative or the indefinite pronoun? Why 
has it the acute accent? G. 28.3. ν. 2; H. 117. 

Does τί have accent for the same reason ? 

Why has τι (before ἔχει) no accent? G. 28.2; H. 114. 

Explain the form of τουτὶ. G. 83. n. 2; H. 274. 

How is συνήσετε compounded? G.127.111.; H.476. Name 
two pairs of opposites in the predicate adjectives which 
follow. 

What kind of sentences are the ones beginning εἰ μὲν and 
εἰ δὲ μὴ G. 221; H. 893. 

Why is ἔστι so accented? G. 28. 8. ν. 1; H. 480. 2. 

What do the suffixes of ἐξήγησις and αἰνίγματι each denote? 
6. 129. 8, 4; H. 551. 1 and 553. 1. 


Has ὃ the same accent as the article ? 


δά ΟΕΒΕΒ᾽ TABLET. 


Does the article in the forms 6, 7, οἱ, ai ever take an accent 
save when followed by an enclitic? G. 29. n. 2; H. 272. ὃ. 

Which prepositions do not suffer elision before ε in a com- 
pound verb? G. 105; H. 360. a. 

Why is the diewresis not written over ε in προεβάλλετοῦ If 
contraction took place, what diphthong would oe produce? 

Classify the sentences beginning εἰ μὲν οὖν and «i δὲ μή. G. 
221; H. 893. Why should one apodosis have the imperfect, 
but the other the aorist tense? 

What relation is expressed by ὑπὸ G. 197.1; H. 818. a. 

What position has ὅλῳ 6. 142.4. ν. ὅ; H. 672. ¢. 

Classify the sentences which begin with ἐὰν. G. 225; H. 
894. 8. 1. 

What position has παντὶ ὕ 

Can we decide the mode of προσέχετε from the form? What 
word in the sentence determines the mode of both verbs? 
G. 254; H. 1019. Does μὴ then belong to both verbs? 


IV. 


In which case is Ἡράκλεις Ὁ G. 52. 2. ν. ὃ; H. 194. 

What change appears in the stem of ἐμβέβληκας ἢ G. 110. 
Iv. 6.5; H. 448. e. 

What two changes in ταῦθ᾽ ὃ 

Is ἔχει in agreement with its subject? G. 185. 2; H. 604. 

Does ἔστιν agree? Why so accented? G. 28. 8. n. 1, end; 
H. 480. 2. ; 

Explain the forms οὕτως and οὐκ. G. 13. 2,3; H. 88. a, 6. 

What is such a form as ἂν φθάνοις called? G. 226. 2. δ᾽; 
H. 872. 

What rule of accent for ᾿Αναλαβὼνῦ G. 26. n. 3, 2; Η. 
389. a. Give the simple stem of the simple verb. What is 
the pres. act. part.? 

Gender of τινὰ ὃ 

Give the subject of δεῖ. G. 259; H. 602. d. x. 


QUESTIONS. 55 


Is εἰδέναι the infinitive of οἶδα or of εἶδονῦ What is its sub- 
ject? Its object? 

What peculiarity in the inflection.of καλέω G. 109. 1. N. 
2. b, 504. 5. What construction has it? G. 186, r., 166; 
H. 726 and ὁ. 

How many articles has ὄχλος ῦ Their functions? Does its 
verb agree with it in number? G. 135.3; H. 609. 

How may οἱ μέλλοντες be translated? G, 148. n. 3, 118. 6; 
H. 846-966. 

Is it proper to render δεῖ αὐτοὺς personally? G, 184. n. 2; 
H. 949. 

Is ὡς ἂν a common phrase? G. 216.1. n. 2; H. 882. 

What letters in δεικνύει belong only to the present system? 
G. 108. v. 4; H. 528. 


V. 


Rule for ὁδὸν ἡ G. 159; H. 715. 

Stem of πεπλασμένη ? 6. 108. Iv. 1. N.; H. 516. 6. Why 
does it reduplicate, since the stem begins with two consonants? 

What case might ἦθος have had instead of the dative? G. 
160.1; H. 718. 

Rule of accent for χειρὶ G. 25.3; H. 172. 

What does the suffix of ποτήριον mean? G. 129.8; H. 558. 

Give the subject of éorw. 

Does the participle πιόντες express time, cause, or condition ? 
6. 277.1; H. 856. Is this the present participle? G. 108. 
vil.; H. 521. 3. 

Why does οὔ receive an accent? G. 29; H. 112, 


VI. 


What significance has the tense of zivovow? G. 205.1; 
H. 824. a. What is the last letter of this word called? G. 
18.1; H. 87. Which vowels add v movable? How is an 
affirmative reply given in this sentence ? 

What positive has πλεῖον G. 73.8; H. 254. 5. 


56 - CEBES’ TABLET. 


Why does ἐχουσῶν have the perispomenon accent? G. 68. 
Ν., 16. 6. n.; H. 105, 242. τ 

Does the form alone of ἀναπηδῶσιν determine its mode? 
What does? G. 225; H. 894. 3. 1. 

Is δαιμόνιε the adjective or the noun? 

What circumstance or relation does ὡς ἄξουσαι express? G, 
277. 6. N. 2. (a); H. 978. 

Explain the gender of ὃν. 

Whence the long stem vowel in πεπώκασι G. 108. vit, - 
109. 1, 110. 1v. 6.1; H. 447. ὃ, 521. 3. 

If és were placed before καὶ, what words would change 
case ? 

VII. 


Construction of ris? G. 136; H. 614. 

In what sense is ὧν used? G. 151. n. 8; H. 654. d. 

Signification of τῶν airav? G. 79.2; H. 679. 

How is διὸ compounded ? 

Is αὐτῆς the same word as αὕτη in line 120? What are the 
differences ? 

On what verb is the noun ἐκπτώσεις built? G. 129. 3, 108. 
vit.; H. 506. 4. 

Of what class is the final sentence of the chapter? G. 
233; H. 914. ὃ: 

VIII. 


Arrange the words of the first sentence in a more regular 
order. What effect have they as they stand? 

What construction has ἕκαστος ἡ G. 187. ν. 2; H. 624. d. 

Syntax of αὐτῶν G. 167.6; Η. 729. e. 

What strengthening letter in the present of ῥίπτει ὃ G. 
108. 111.; H. 518.18. In which two tenses alone does that 
letter occur? 

What form is éxreraxéres? What letter existing in the 
other active participles is lacking in this tense? G. 117. 2; 
H. 382. 


QUESTIONS. 57 


Have any other verbs a perfect augment like that of 
εἰληφότες ἢ G. 101. n.; H. 366. 

What is the direct object of καλοῦσιν ῦ What the predi- 
cate accusative ? 

Give the full form of τἄλλα. G. 11; H. 76. What is the 
contraction called? What is the mark beneath the accent? 

How should we translate γενώμεθα to show its use here? 
"6. 253; H. 866. 1. 


IX. 


Is the augment of εἰώθασι temporal? G. 104; H. 359. 

‘Eornxacw has the meaning of what tense? G. 200. Nn. 6; 
H. 849. 

What time is expressed by πεισθῇ G. 225; H. 894. 1. 

Does the clause beginning ἕως ἂν differ from a conditional 
relative in construction? G. 239. 2; H. 923. How does it 
compare with the clause beginning with drav? 

What kind of a verb by derivation is δουλεύειν ᾧ G. 1380; 
H. 571. How many such verbs in this chapter ? 

What is the difference between αὐτὸν δουλοῦσι and αὐτῷ 
δουλεύουσιν ἢ G. 180. n. 3; H. 571. 1 and 4. 

Antecedent of αὐτοὺς Ὁ 

With what subject does ἐπιλίπῃ agree? Does the aorist 
tense in the dependent modes express time? G. 202. 1; 
H. 851. 


X. 


What adjectives have ἃ in the nom. fem. sing.,as ποία ὕ ἃ. 
62.2; H. 138. 

Why has ἐστιν no accent? ἃ. 28; H.115.a. In the sen- 
tence following, which is the interrogative word? H. 1015. a. 
Is γυναῖκες regular in inflection? G.60.5,7; H. 216. 4. 

What peculiarity of augment has ἠμφιεσμέναι ἢ G. 105. Ν. 
3; H. 361. What letters of its present stem are euphoni- 
eally added? G. 125.5; H. 526. 1. 


58 CEBES’ TABLET. 


How are verbs accented? G. 26; H. 886. Is a final 
short or long? G. 22. n. 1; H. 102. a. Why, then, does 
not συνεῖναι throw the accent back to the antepenult? G. 26. 
n. 3; H. 389. d. 

Syntax of αὗται ἢ G. 134.1, 187. n. 2; H. 601, 624. d. 

What euphonic change in the nom. sing. of rpixas? G. 17. 
2. n., 60.12; H. 74. a. Is ἑαυτῆς the limit of τρίχας ἢ G. 
142. 4. n. 3; H. 692.3. What kind of a genitive is it, if not 
adnominal? G. 174; H. 748. 

What construction have verbs like καλεῖται in the active 
voice? 6. 166; H. 726. What construction in the passive ? 
G. 186; H. 726. ὃ. 

What verbs have the termination ot in the pres. ind. act. 
3d sing.? G. 98; H. 325. 

From what preposition and noun is συμβιοῖ formed? With 
what euphonic change? 


XI. 


What kind of a sentence is the first question here? G. 
225; H. 894. 1. 

Dosa 2 ἐκ mean out of, or only from the side of 2 

What difference between ἄγουσαν and afovcay ? 

Why the present tense in σώξεται ὃ 

What is the negative accompanying εἰ or ἐάν G. 219. 3; 
H. 906. 


XII. 


Has péyas the predicate or the attributive position ? 

Which has ἄλλος ἢ otros? ἕτερον ἢ éxeivov? G. 142. 8, 4; 
H. 670, 673. Which one of these words is the predicate of a 
neuter verb? 

Is βούλομαι a ᾿ρθ 415 or a passive deponent? G. 88. 2. κ.: 
H. 497? 

What accent has the imperative act. of ἐλθεῖν ἢ G, 26. ν. 3.2; 


QUESTIONS. 59 


H. 589. 2. Is the future of this verb much used in Attic 
prose? 6. 200. n. 3 (δ); H. 589. 2. a. What words are 
understood in the last question? See line 94. 


XIII., XIV. 


What two forms has the pres. ind. of οἰόμενοι in the Ist pers. 
sing.? Whatis its only form in the 2d pers. sing.? G. 113. 2. 
n. 2; H. 384. 

From what verb is Ποιηταί formed? “Ῥήτορες ὕ Aadextixot? 

From what noun does Μουσικοί come? ᾿Αριθμητικοί Κρι- 
τικοί ἢ What word governs the case of τούτοις ὕ G.186; Ἡ. 178. 

What degree does πρώταις lack? 6. 73. 2; H. 255. 

What meaning have the suffixes in πόμα; ἄγνοια, ἀφροσύνη ἵ 
6. 129. 4, 7; H. 553,556. Give the signification of the prefix 
of the last substantives. 

Explain the double negative οὐ μὴ. G. 257; H. 1032. 

Construction of τούτων ἢ G. 180.1; H. 753. g. 

Which verbs have their modes determined by ὅταν ἢ. Do 
these verbs stand in ordinary conditional or in relative 
clauses? What is a relative clause? Explain the forms of 
protasis and apodosis. G. 232.3; H. 916. 

How are κακὰ and πάντα each governed? Did the Greeks 
use the relative pronoun after rdvra? 

In what construction are δόξας, ἄγνοιαν, and κακίαν ἢ Which 
of the adjectives belonging to κακίαν is in the attributive and 
which in the predicate position ? 

Does pévovres mean because they remain, or as long as they 
remain 3 

Does οὐδὲν destroy the previous negative οὐδέ ὕ 


XV. 


Has ποία a correlative? G. 87.1; H. 282. 
Of which five words does ὁδὸς determine the gender? 
Give the future stem of φέρουσα; the aorist. G. 100, 2, 


60 CEBES’ TABLET. 


n. 4; H. 539.6. Are the various roots of this verb modifi-” 
cations of one form, or of different origin, supplying the de- 
ficiencies of one another? 

What adverb relates to rézov? 

Does a relative adverb like ὅπου usually have the indica- 
tive if a definite antecedent is expressed? G. 230; H. 909. 

What correlative adverb might have replaced τόπον and its 
modifiers? G. 87.2; H. 283. 

Give the subject of δοκεῖ. 

Government of θύραν. How many nouns in this chapter 
add some form of the indefinite pronoun? Do these pro- 
nouns imply that the picture is imperfect, or do they call 
attention to some new object? Quantity of a in θύραν and 
μικρὰν G. 387.2. N.2; H. 188. 

What is the antecedent of ἥτις ῦ Does this relative always 
agree with its antecedent? G. 151. n. 2 (6); H. 630. 

What principle applies to the case of τραχείας and πετρώδους ὃ 
G. 186. n. 3; H. 614. 

On what word does προσιδεῖν depend? G. 261.2; H. 952. 


XVI. 


What part of speech is the first καὶ ἢ the second? When 
a conjunction, what place in the sentence does it generally 
oceupy ? 

Explain the euphonic changes in ἐκτετάκασι. G. 109. 4, 
6; H. 448. a, ὃ. 

What early use of the article is retained in ἡ μὲν... 9 88? 
G. 148; H. 653. : 

Why is μὴ, rather than od, used before ἀποδειλιᾶν ἵ 

Does λέγω always take the construction with ὅτι or ds? G. 
260. 2.n.1; H. 946. ὁ. 

What does the apodosis of such a sentence as érav... 
ἀναβαίνουσιν denote? G. 233; H. 914. ὃ. 

Are αὐτήν and αὗται pronouns of the same class? 


QUESTIONS, 61 


Give the antecedents of αὐτοὺς and αὐτάς. 

Is a in διδόασιν a part of the root? G. 121. 2. ὦ; H. 
385. 7. 

By what figure is ὁδὸν made the object of the principal 
verb rather than’the subject of the subordinate? [Prolepsis. } 

Does ὥσπερ conform to the general rule of accent? 


XVII. 


Gender of ἄλσος ἢ G. 58.3; H. 164. ὁ. 
. Derive οἰκητήριον. G. 129.6; H. 561. 1. 
Of what number is elev? See note. 


XVIII. 


Why is πύλην not rather in the dative case? 

What letter is dropped from the stem in the form κεκριμένῃ 1 
G. 109.6; H. 448. ὁ. 

Rule for ἡλικίᾳ ἢ ΑΕ. 189; H. 782. 

What is ace. sing. of Tle6s? G. 55; H. 197. 

What is the position of πρὸς αὐτὴν with reference to 6dds? 
G. 142. 1. n.; H. 666. ¢. 

What construction has παθεῖν} G. 258, 167; H. 959, 728. 
Why does it have av? G. 211; H. 964. 


2.0 ΧΟ τς ; 


Does τίνος ἕνεκεν differ in meaning from simple ri? 

What force has the clause beginning with ὅπως ἢ G. 215.4; 
H. 881. 

Does the sentence beginning εἴ τις denote a real case, or 
only an imaginary one? What meaning has the imperfect 
here in the protasis? G. 222; H. 895. 

What office has οὕτως ἡ G. 226; H. 902. 

In which part of a conditional sentence may μὴ stand? 
Why? 

Office of εἰ δέ μή H. 906. 


62 CEBES’ TABLET. 


Syntax of οἷς G.153 and n.1; H. 994, 996. 

Translation of τὸν αὐτὸν ῦ G. 79. 2; H. 679. 

Syntax of τρόπον G. 160. 2; H. 719. 

What tense is θεραπεύει in? Why ? G. 225, 288 ; Η. 894, 
1, 914. ὁ. 

How is ἔχων often to be translated? H. 968. ὁ. 


a 


XX. 


What is the masculine noun corresponding to ἀδελφαὶ 
Explain the suffixes of these proper names. G. 129; H. 551, 
552, 556. Give the comparative of κάλλιστε. How formed? 
G. 16. 7. c; H. 66. | 


XXI. 


Tense of παραλάβωσιν ἢ How many letters in the present 
stem of the simple verb? In the simple stem? Is there any 
difference of time between the present and the aorist in 
subordinate modes? What is the difference? G. 202. 1; 
H. 851. 

Case of μητέραῦ Which cases are syncopated in this noun? 
Is its nominative accented like the nom. case of the common 
Greek word for father? Are they different in accent in the 
gen. sing. ? 

, Name the component parts of κάθηται. What stem letter 
is omitted in some forms? G. 127. v.; H. 483. 

Tense of κεκοσμημένη ἢ Of ἐστεφανωμένη Explain differ- — 
ence of augment. Do these forms throw the accent forward 
to the penult because the final syllable is long? 


XXII. 


Construction of ἀγῶνας Ὁ G. 159. R.; H. 716. a. 

Rule for éavrod? G. 175.2; H. 749. 

What kind of action is expressed by κατήσθιε ἢ By ἐκόλαζεν 

Tense of νενίκηκε Is this tense ever indefinite, as in 
Latin? [Rarely.] 


QUESTIONS. 63 


What tense is used for the perfect in ἀπέρριψεν ἡ What 
augment have verbs of thiskind? G. 15.2; H. 355. a. 
Government of éxeivos? 


XXIII, XXIV. 


Syntax of éywv? G.173. 3; H. 761. Has the interjec- 
tion the same form in this exclamation as before the vocative? 

How does εἰπέ differ from the same tense of the ind. in the 
3d sing. ? 

Give the stem and suffix of ὅθεν, and the meaning of the 
latter. G. 61; H. 217. 

What does ὥστε with the infinitive denote? G. 266; H. 
953. : 
What two changes were made to form the present stem of 
πάσχω 6. 108. vin.; H. 953. 11. 


XXV., XXVI. 


What synonymes of διὰ τί have we met? Lines 338, 
348. 

What meaning has the present of ἥκω G. 200. N. 3 (a); 
H. 827. The pluperfect of οἶδα G. 200. n.6; H. 849. ¢. 

Classify the conditional sentences near the beginning of 
Chap. XXVI. 

How are ποῖ and ὅποι related ? 

What part of speech is of? G. 87.2; H. 283. 

Which modes and conjunctions are used with verbs like 
gdoBetra? G. 218; H. 887. Which is the true object of 
φοβεῖται ? 

May in’ αὐτῶν be translated by them, although the verb 
is in the active voice? Does this come from a passive mean- 
ing in the verb? Would “suffered wnder Pontius Pilate” 
imply agency ? 

Government of Afa? G. 163; H. 723. 


64 CEBES’ TABLET. 


XXVITI., XXVIII. 


Why is οὗτοι expressed ? 

What letter has been dropped to make the form 1 
G. 16.4; H. 61. 

Rule fo step G..1T71; 789: 














τῆλ βεηίς τΩδῇ G. 165. vn. 1; Η. 112. 
What relation does ὡς epreae G. 277. n. 2 (a); HLS 
What conjunction might replace the relative oi? G. 

H. 910. 
What kind of an optative is εἴποι dv? G. 226. 2. ὃ ; E 
Of what verb is εἶναι the object? May such an i 

have a subject and a predicate of its own? Is it modi 

adverbs or by adjectives? G. 258; H.988.c 


XXIX., XXX. 


What is the reduplication of ἀγαγοῦσαι called? G. 10 
n. 4, 102; H. 368-436. Where does its temporal aug 
fall ? 

What direusistance ὦ ndded by ἄξουσαιῦ G. 277. 8H 1. 
969. 6. a 

How is the article ai used here? H. 659. 

Construction of ἄλλων) G. 172; H. 748. . 

What meaning has the article before χεῖρα ἢ G. 14. N. 2 
H. 658. 

Use of the article before γυναῖκα ἢ G. 141. ¢; om 673. 

Does εἶπον retain the diphthong in the subordinate ἢ τ 
G. 104. ν. 2; H. 486. a. 


“» 
a 


XXXI. 
Syntax of ravry? 
Give the object of κελεύει. 
Why are the forms of μὴ used in the sentence? G. 288. 
H. 1028. 


QUESTIONS. 65 


What constructions may cwAve take? G. 263; H. 963. 

How is γίγνεσθαι governed? What two changes are made 
in deriving the present stem from the simple? 

Tense of érvye? In what sense is that tense used here? 
G. 205. 2; H. 840. 

τ ΕΘΝ of τραπεζίταις ἢ G. 186; Η. 773. 

What meaning has the phrase ἐφ᾽ 6? G. 267; H. 999. a. 

Why the middle voice in θέμενον and κομίσασθαι ? 

Government of μνημονεύειν ? 

Why are different voices used for δέδωκεν and ἀφελέσθαι ? 


XXXII, XXXITI. 


Distinguish between ἣν and jv. Of what words is the latter 
compounded? G. 219.2; H. 860. 

What principle is illustrated by the mode of ἀπαλλάττεσθαι 
G. 226.3. How do the derivatives of μὴ following it affect 
the negation? G. 283.9; H. 1080. 

How does λαβεῖν differ from λαμβάνειν in meaning when not 
in indirect discourse? G. 202.1; H. 851. 

Syntax of ἐφόδιον ὕ Of ἀπιέναι ῦ How does this infinitive 
differ from that of ἀφίημι ἢ 

Rule for number of ἐστιν ὃ ° 

What meaning has παρὰ generally with the accusative? 
What meaning might be involved in going to one side of an 
object, but not reaching the goal? 

Define the use of ἡμῖν. G. 184. 3. ν. 6; H. 770. 

Construction of φθόνος ἢ What pronoun is supplied for the 
nossessor? In what case? 

What word is omitted as copula for the predicate ἀνάγκη ? 

What may μέλλει ἥξειν be called? G. 118.6; H. 846. 

By what principle is βελτίους in the accusative ? 

Explain the marks upon κἀκεῖνά, 

Has οὐκ ἄχρηστον an affirmative force? What figure is this? 
| Litotes. ] 


66 © CEBES’ TABLET. 


XXXIV. 


Why does προέχουσιν precede its subject ? 
Government of ἀνθράκων 6. 175. 2; H. 749. 
Construction of τὸ πέρας ἡ G. 160.2; H. 719. 


What part of speech was ἀμέλει originally ? How is it used 


here ? 
XXXV. 


What is the appositive of τὸ αἴτιον ἢ 

What difference between ὠφελεῖ and ὠφέλει ἢ 

What kind of a clause is ὅτι... προσποιοῦνται ὃ What 
mode is generally used in such clauses? G. 250; H. 925. 
Mention the object of προσποιοῦνται. Of ἐπίστατο Οἱ 
οἴδασιν. 

Case rule for ἐκείνων ᾧ G. 175; H. 755. 

Case of BeAriovs? What word is used as its positive? G. 
73; H. 254. Government of τοῖς λεγομένοις Ὁ G. 187; H. 
775. 

Does the form alone of ποιεῖτε determine its mode? If we 
had a prohibition instead of this command, what would show 
the mode? G. 283. 2; H. 1019. 

What is the idiomatic translation of ὑμῖν ἔσται ? 

Has ὧν been assimilated to the case of the missing antece- 
dent, or does ἀκούετε govern this case? 


XXXVI. 


Whence the long vowel in roujoouev? 

Object of e&pynoa? What sentence is exegetical to the 
object of ἐξήγησαι ? 

Are ἄγε and πειρῶ in the same mode? In the same voice? 

Does ἂν permit ἐρωτῶ to be an indicative ? 

Is ζῆν a regular contraction? G. 98. n.2; H. 412. 

How are κακῶς and καλῶς compared ? 


QUESTIONS. 67 


XXXVII. 


Meaning of τὸ αὐτὸῦ G. 79.2; H. 679. 

What kind of clauses are the two beginning with ἐπεὶ ὃ 

What kind of condition is denoted by the words εἰ ἦν κακὸν ? 
G. 222; H. 895. 


XXXVIII., XXXIX. 


Is the first sentence a pure conditional? G. 227; H. 901. . 

Syntax of ἔγωγε What change of accent? 

Why is τοῦ ζῆν in the genitive? 

What office here has σκεψώμεθα G. 253; H. 866. a. 

What two objects has ἰδεῖν ἢ Is the first one the name of 
a person or a thing? In the English translation which will 
it be? G. 184.4; H. 768. 

Is κρίνειεν the commoner form? G. 119.13; H. 484. 

In which two tenses are liquid verbs peculiar in inflection ? 
What common characteristic have those tenses in pure and 
in mute verbs ? 


XL., XLI. 


What construction has τὸ σύνολον Ὁ G. 160. 2; H. 719. 

Meaning of és? G. 277.6. Nn. 2. α; H. 978. 

Since the accent of the verb is recessive, why does rapdrrov 
have the accent on the penult? G. 26. Nn. 2. 


NOTES. 


——07QR 0 ——_ 


1. ἐν τῷ τοῦ Κρόνου ἱερῷς It accords with the allegorical 
character of the Zabula, to lay the scene in no special place. 
Compare the opening sentence of Bunyan’s Pilgrim’s Prog- 
ress. As Kronos was identified by the Greeks themselves 
with Saturn, the Time Deity, we may suppose the name 
to be chosen as being appropriate to a description of Human 
Life. The writer makes no attempt to peer beyond the limit 
of Time. . 

2. ἀναθήματα: offerings “set up” in a temple, in grate- 
ful recognition of deliverance or victory. Votive gifts are 
very commonly mentioned, as in Horace, Od. 5: — 

Me tabula sacer πε 
Votiva paries indicat uvida 


Suspendisse potenti 
Vestimenta maris deo. 


8, ἀνέκειτο. Ancient temples were generally built on high 
ground. They are often referred to as being visible far out 
at sea. Perhaps their height led to the use of the preposition 
ἀνά in such words as Ledeen and ἐνοτέβημι. 

ὅ, τίνες καί ποτε ἦσαν: notice that καὶ throws emphasis 
upon ποτε. “What they ever were” is better expressed by 
“What they might possibly be.” The Greek idiom here 
resembles our own in changing the tense, not the mode, after 
a verb of asking or saying in a past tense. 

14. ἔμφασιν ἐποίει : “was emphasizing,” 1.6., was gesticu- 
lating. An emphasis of action is meant by this unclassical 
idiom. 

18. οὐδὲν δεινὸν πάσχετε. While the word δεινός originally 


NOTES. 69 


meant terrible; or dire, it subsequently, from the idea of 
power it implied, came to mean mighty, able. Other words, 
as ἰσχυρός in Greek, and “awful” in English, show a similar 
tendency. Here, however, it has rather the sense of astonish- 
ing, or strange. “ Yours is no strange experience.” 

21. If it had been a production of their own city (πολιτικὸν), 
local pride might have aroused curiosity. 

22. ἔμφρων καὶ δεινὸς περὶ σοφίαν. By the first epithet 
speculative power, and by the second skill in application, is 
meant. Socrates, in the Phaedo, furnishes a notable example 
of the correctness of this description. δεινὸς λέγειν resembles 
our “ terrible to talk.” 

23. ἸΠυθαγόρειόν τινα καὶ Tlappevidecov . . . βίον. Socrates 
did great service in presenting to his countrymen the views 
of these great philosophers, corrected and enlarged by his 
own reasoning. In Plato’s Parmenides we have an account 
of a discussion between that philosopher and Socrates. 

32. εἰ μή... οὖσα: “if youdo not happen to have some 
important business.’’ Notice the derivation of ἀσχολία, and 
its relation to our word “ school.” 

86. οὐδεὶς φθόνος : “no envy” (z.e., of the time); so, cheer- 
fully, without reluctance. A conventional expression. 

46. ὑπὸ τῆς Σφιγγὸςς. The Sphinx, according to the poets, 
was a monster who occupied a hill overlooking Thebes. She 
proposed to every Theban, who passed by her abode, this 
riddle: ‘‘ What being with four feet has two feet and three 
feet and only one voice; but its feet vary, and when it has 
most it is weakest?” When at last Oedipus gave the cor- 
rect answer,— Man,—she threw herself from the rock. The 
consequences to Oedipus, however, were much more fright- 
ful, and form the basis of Sophocles’ great tragedies, Oedipus 
Tyrannus and Oedipus Coloneus. 

61. οὐκ ἂν. . . διηγούμενος : “ Really, you could not be too 
quick in explaining, as we shall attend heartily (not slight- 
ingly), especially since the recompense is of that kind.” ~ 


70 CEBES' TABLET. 


73. Δαίμων. This word generally refers, not to the person 
of a particular god, but to the Divine Power, or a disem- 
bodied spirit. In the former sense it was used as early as 
Homer's time. 

80. The first xara means opposite; the second, through. 

81. πεπλασμένη τῷ ἤθει: “ affected in manner.” 

107. ὦ δαιμόνιε, etc. The adjective is used here to express 
admiration, though in Homer the word oftener expresses 
reproach. “Ah, marvellous! How dire the potion thou 
describest ! ” 

113. τοὺς πρότερον εἰσπορευομένους : “those who have pre- 
viously entered.” The present is here thrown backward, 
making a perfect tense, by the force of the adverb. ἀλλά 
μοι πάλαι πράγματα παρέχει: “he has been pestering me long.” 
Plat. Phaed. 63. 3. 

148. παρὰ τοῖς πολλοῖς ἀνθρώποις : “ in the estimation of the 
many.” So παρὰ βασιλεῖ : “in the estimation of a king,” at 
court. Xen. Anab. I. 2. 27. 

154. This question is left unanswered lest the orderly de- 
scription of the picture be marred. It is resumed in line 537. 

155. ἐκποιήσει : “it will suffice.” An old word in a new 
sense, resembling our “I will make out,” or “ it will do.” 

174. μέχρι μέν τινος : “ up to a certain time.” 

185. αὐτοὺς ἐπιλίπῃ. The plural replaces the singular here 
not by any design, but suggested, perhaps, by the preceding 
infinitives. 

205. ὧδε. . . καταστρέφει: nowhere in this work does 
ὧδε mean thus. Translate: ‘‘ Here he ruins his life.” 

213. Ψευδοπαιδείαν. We have in this compound a new 
word, of which this is the earliest known use. See Intro- 
duction. 

232. ὧδε, hither. 

234. jv. “The imperfect refers to the moment the mis- 
take was made when the thing was really of the nature it 
has turned out to be, though it seemed to be of a contrary 


——" 


NOTES. 71 


nature.” Jelfs Grammar, 398. “Is there then no other 
way ” (as I thought there was). 

245. ᾿Αστρολόγοι: not astrologers, but those who discourse 
on the laws of the stars, 7.e., speculative astronomers. 

255. ἐν τῷ πρώτῳ περιβόλῳ : while we might have had 
eis in place of ἐν, the idea of remaiming determined the 
preposition and the case. | 

266. τότε δὴ οὕτω σωθήσονται. The common reading has ἄν 
after τότε in place of δή. Either reading makes a clear sen- 
tence, but dv is so rarely employed with the future indicative, 
that the text as given here is to be preferred. With ἄν the 
sentence means they can on no other condition be saved ; with 
δή the idea is they will be saved not until that very time. 

281. βουνός τις: the usual Attic word is λόφος. Herodo- 
tus introduced the word βουνός in describing the hilly country 
of Cyrene (4. 199). Perhaps the resemblance of the word 
to βοῦς, and a mistaken etymology, might account for its 
currency. 

315. Our attention is now directed to the most distant 
part of the background, where the path which lies above and 
beyond the cliff. of Temperance and Fortitude leads on 
through a radiant meadow. 

326. εἶεν. This particle is used in Attic conversation to 
waive a matter, sometimes with impatience. “ Be it so, that 
you declare the place to be beautiful.” 

829. καλὴ καὶ καθεστηκυῖα τὸ πρόσωπον : “noble and digni- 
fied in countenance.” 

830. μέσῃ δὲ καὶ κεκριμένῃ ἤδη TH ἡλικίᾳ: “and now, hay- 
ing come to an age of maturity and discretion.” ἤδη gives a 
force like “‘ having attained.” 

351. δύναμιν : “efficacy.” This word is here used in a 
new sense. 

355. φιλοτίμως : “exceedingly.” This word seems to have 
‘a strained sense, coming from the extreme to which ambition 
runs. 


2 CEBES’ TABLET. 


357. ἂν ἐξέβαλε: “he would have cast out" (by the physi- 
cian's aid). Observe that ἂν is expressed prematurely with ds, 
and must not be mistaken for the dv, which belongs to a final 
particle. This repetition of the word is not very rare, as: 
ὥστ᾽ ἂν, εἰ σθένος λάβοιμι δηλώσαιμ᾽ av. Soph. Elect. 333. See 
also Xen. Anab. II. 5. 18, 

309. εἰ δὲ μὴ. . . ὑπὸ τῆς νόσου: “but if he would not 
submit to what he (the doctor) enjoined, rightly rejected, 
I deem (δήπου), he would perish by the disease.” 

390. ἕξιν περιποιήσησθ᾽ ὧν ἀκούετε. As moral and religious 
feeling is prone to satisfy itself with mere talk, Socrates, 
recognizing this danger, said, just before drinking the fatal 
hemlock: ᾽Εὰν δὲ ὑμῶν μὲν αὐτῶν ἀμελῆτε, καὶ μὴ θέλητε ὥσπερ 
κατ᾽ ἴχνη κατὰ τὰ νῦν τε εἰρημένα καὶ τὰ ἐν τῷ ἔμπροσθεν χρόνῳ ζῆν, 
οὐδ᾽ ἂν πολλὰ ὁμολογήσητε ἐν τῷ παρόντι καὶ σφόδρα, οὐδὲν πλέον 
ποιήσετε. 

406. ἐλευθέρως καὶ ἀπεριέργως : “freely (like ἃ free-born 
woman, 1.6., a lady) and artlessly.” 

414. νενικηκότα τοὺς μεγίστους ἀγῶνας: having won the 
greatest contests. ἀγῶνας οὗτοι ἐνίκων. Xen. Mem. 11. 2. 26. 

417. τὰ μέγιστα θηρία. “In the ninth book of the Re- 
public the human soul is represented as a compound of a 
many-headed monster, a lion, and a man. He who indulges 
his passions is said to nourish the monster and the lion at the 
expense of the man; while he who lives a righteous and 
sober life takes the lion (or spirited part of his nature) for 
his ally, and brings the ‘ multiform beast’ under subjection.” 
Jerram. 

449. ἐξ dv: “ wherefore.” 

460. ὃν δὴ: “which, forsooth.” ~The use of δὴ is to give 
an intensive and ironical force to the relative. 

469. τὸ Κωρύκιον ἄντρον. Strabo describes both the Cory- 
cian cave of Cilicia and the one on Mt. Parnassus referred to 
here. The mountain contained caverns and other places 
which were reverenced, ἔστι γνωριμώτατόν τε καὶ κάλλιστον τὸ 


NOTES. 73 


Κωρύκιον νυμφῶν ἄντρον. It was named from the nymph 
Corycia, and was deemed an inviolable retreat in war. 

482. οἱ ἐχιόδηκτοι. The allusion seems very plainly to be to 
those serpent-trainers, who permit themselves to be bitten 
because having in their possession an adequate remedy for 
the venom. It is, however, a mooted passage, for the various 
suggestions on which the Appendix may be consulted. Dro- 
sihn even regards ἐχιόδηκτοι as the interpolation of some 
Christian reader, and suggested by Numbers, 21st chapter. 
As there is no manuscript authority whatever for the word 
he prefers (ὀφιογενεῖς), and as the connection of the passage 
with the bitten Israelites seems strained, his theory must be 
judged a very remarkable one. 

485. οὕτω καὶ τοῦτον, etc. In his cell surrounded by his 
friends, as described in the Phaedo, Socrates drank the fatal 
draught (τὸ φάρμακον). But having attained to True Knowl- 
edge, he possessed an antidote (τὸ ἀντιφάρμακον), so that the 
poison injured him not. So, too, he replied to the solicitation 
of Theodota, when Cebes was present. ἐὰν μή τις φιλωτέρα 
σου ἔνδον ἧ. 

517. τὸ εὐωχεῖσθαι: “to be entertained.” This word was 
thought by Socrates to be properly applied only to such food 
as was easily digestible and readily procured. Mem. III. 14.7. 

537. τί προστάττει, etc. We now resume the question of 
line 154, and enter upon the practical application of the dia- 
logue, which forms the second part of the work. 

539. θαρρεῖν. ἀλλὰ θαρρεῖν χρὴ. Phaedo, chap. 64, e. 

545. ἣν would take the infinitive, but as εἶπον requires ὅτι 
or ὡς, an anacoluthon ensues by its use. If the infinitive 
were retained, εἶπον would mean, “ I commanded.” 

573. ἔχοντας πρὸς τὴν βεβαίαν καὶ ἀσφαλῆ δόσιν : “having 
regard to her stedfast and unfailing gift.” 

591. παρ᾽ αὐτά: “in violation of them.” 

592. Odaxius’ Latin version has miser miserrimeé moritur. 

603. Plato in the seventh book of the Zaws says that a 


74 CEBES’ TABLET. 


boy is the most unmanageable of wild animals, needing many 
an application of the bit. 4% 

604. εἰς ἕτερα: that is, to other pursuits, which are of them- 
selves evil. 

618. Supply from line 611. 

625. εἰδέναι, etc.: “to know all literature, and to master 
all the sciences.” 

642. dpa seems ironical, and sharpens the exposure of the 
error; as if he said, ‘‘ They are superior only in stolidity or 
obtuseness. " 

649. ἀκινήτους πρὸς τὸ ὁρμᾶν : “ unmoved to set out.” 

651. “Besides, do you not observe the additional fact 
that?” ete. 

653. οὗτοι refers to those in the second enclosure in love 
with False Learning; ἐκείνων, to the victims of Fortune in 
the first enclosure. 

654. Μεταμέλεια : “ After-purpose ” is the same as Μετάνοια, 
se ang pat Repentance. 

672. ἀλλὰ: “why,” indicates the transition. 

687. ἀλλὰ πῶς οὐκ, κτλ.: “ but how, if evil living is an evil 
possession to him who possesses it, is not life itself an evil?” 

694. ἐπεὶ, εἰ ἦν κακὸν, κτλ. : “since if it were evil, to those 
living well, evil would have belonged, since life did belong 
to them, which (by hypothesis) is evil.” 
~ 709. οὐκοῦν is strictly an interrogative particle, but a ques- 
tion is so often one in form only that the word acquired a 
strong affirmative force. 

726. Notice the very emphatic position of dpa. 

140. ἔστι τὸ τιμᾶν : “it is possible to prize.” 

741. τοῦτο δ᾽ ἐστὶ τὸ ταράττον, etc.: “and this is what har- 
asses and harms men.” 

758. “But by no means is it possible to acquire (for one’s 
self) understanding or righteousness from evil practices.” 

763. ὑπάρχειν τινὶ : “any one to possess,” 


VOCABULARY. 


e000 


“Nore. The “principal parts’ of Greek verbs should be sought in the 
Catalogue of Verbs given in the Grammar in use. 


A. 
ἀβεβαίως, adv., inconstantly. 
ἀγαθός, 4, dv, good. 


ἀγανακτέω, f. how, to be incensed, | 


to feel grieved. 

ἄγε, imp. of ἄγω used adv., come, 
well, 

ἀγνοέω, f. haw, to be ignorant of. 

ἄγνοια, as, ()), ignorance. 

ἄγω, f. ἄξω, to lead, to strive. 

ἀγών, Gvos, (δ), a striving, a con- 

~ test. 

ἀδελφή, jis, (ἡ), sister. 

ἀδικέω, f. how, to act unjustly, to 
wrong. 

ἄδικος, ov, unjust. 

ἀδοξία, as, (ἡ), ill repute. 

ἀδύνατος, ov, impossible. 

ἀεί, adv., always. 

ἀήττητος, invincible. 

ἄθλιος, la, cov, wretched. 

ἀθλίως, adv., wretchedly. 

ἀθυμέω, f. how, to be discouraged. 

ἀθυμίᾳ (ἡ), discouragement, dejec- 
tion. 

αἴνιγμα, tos, (τό), a riddle. 

αἰνίττομαι, f. ίξομαι, to put forth a 
riddle. 

αἱρετός, ἡ, dv, to be chosen, desirable. 





| αἰσθάνομαι, f. ἤσομαι, to perceive. 
| αἰσχρός, d, dv, shameful. 


aitéw, f. ἤσω, to demand. 

αἰτιάομαι, f. hooua, to blame. 

αἰτία, as, (ἡ), α cause. 

αἴτιος, la, vor, causing. 

ἀκίνητος, ov, unmoved, uninflu- 
enced. 

ἀκολουθέω, f. how, to follow. 

ἀκούω, f. coua, to hear. 

ἀκρασία, as, (ἡ), intemperance. 

ἀκρατής, és, strengthless, weak. 

ἀκριβής, és, precise, perfect. 

ἀκριβῶς, adv., clearly, precisely. 

ἀκρόπολις, ews, (ἡ), a citaded. 

ἀλαζονεία, as, (ἡ), vainglory, boast- 
Sulness. 

ἀλήθεια, as, (7), truth. 

ἀληθής, és, true. 

ἀληθινός, dv, true, real, right. 

ἀλλά, but, yet. 

ἀλλήλων, pro. rec., one another. 

ἄλλος, ἡ, 0, other, any other. 

ἄλσος, ous, (τό), α grove. 

ἅμα, adv., together. 

ἀμαθής, és, unlearned. 

dueréw, f. how, to be indifferent; 
imp. used as ady., ἀμέλει, doubt- 
less. 


76 CEBES' TABLET. 


ἀμετάβλητος, ov, unalterable. 

ἀμφιέννυμι, έσω, to clothe one’s self. 

ἀμφότερος, épa, ερον, both. 

ἄν, cond. ady. [See Grammar.] 

ay, cont. for εἰ ἄν. 

ἀναβαίνω, f. -βήσομαι, to go up. 

ἀνάβασις, ews, (ἣ), an ascent. 

ἀναγγέλλω, f. -«αγγελῶ, to inform, to 
proclaim. 

ἀναγκάζω, f. dow, to constrain. 

ἀνάγκη, ns, (ἢ), necessity. 

ἀνάθημα, aros, (τό), an object set up 
(ἀνατίθημι) in a temple, a votive 
offering. 

ἀνακάμπτω, f. ψω, to return, to wan- 
der. 

ἀνάκειμαι, to le up, to be dedicated. 

ἀναλαμβάνω, f. -λήψομαι, to take up. 

ἀνάληψις, ews, (ἡ), & raising up, a 
recovery. 

ἀναλίσκω, f. -λώσω, to squander. 

ἀνανήφω, f. -νήψω, to recover sobriety. 

ἀνάπαλιν, adv., on the contrary. 

ἀναπηδάω, f. how, to leap up. 

ἀναπίμπλημι, f. -πλήσω, to fill up. 

ἀνατίθημι, f. -θήσω, to set up. 

ἀνδρεία, as, (ἢ), courage. 

ἀνδρείως, adv., manfully. 

ἀνδροφονέω, f. jaw, to murder. 

ἄνευ, prep., without. 

ἀνήρ, ἀνδρός, (6),a man. Lat. vir. 

ἄνθρωπος, ov, (6), a human being. 
Lat. homo. 

ἀνοδία, as, (ἡ), a trackless waste. 

ἀντιφάρμακον, ov, (τό), an antidote. 

ἄντρον, ov, (τό), & cave. 

ἄνω, adv., upward. 

ἀξιόω, f. dow, to deem worthy, to 
claim, to urge. 

ἀπάγω, f. -déw, to lead away. 

ἀπαιτέω, f. haw, to demand back. 





ἀπαλλάττω, f. ἄξω, to escape. 

ἅπας, ἅπασα, ἅπαν, all together. — 

ἀπατάω, f. how, to deceive, to beguile. 

ἀπάτη, ns, (7), deceit. 

ἄπειμι, to go away. 

ἀπεριέργως, artlessly, simply. 

ἀπέρχομαι, f. -ελεύσομαι, to depart. 

ἀπίθανος, ov, incredible. 

ἀπιθάνως, adv., incredibly. [ble. 

ἄπιστος, ov, untrustworthy, incredi- 

ἄπλαστος, ov, unfashioned, natural, 
genuine. _ [ greed. 

ἀπληστία, as, (7), covetousness, 

ἁπλοῦς, ἢ, ovr, simple. 

ard, prep., from, out of. 

ἀποβάλλω, f. -βαλῶ, to throw away, 
to lose. 

ἀπογιγνώσκω, f. -γνώσομαι, to reject, 
to repudiate. 

ἀποδειλιάω, f. dow, to shrink back, 
to flinch. 

ἀποθνήσκω, f. -θανοῦμαι, to die. 

ἀπόκρημνος, ov, steep. . 

ἀποκρίνω, f. ve, to choose; mid., to 
answer. 

ἀπολαύω, f. -λαύσω, to enjoy. 

ἀπολείπω, f. bw, to leave, to abandon. 

ἀπόλλυμι, f. -λέσω, to destroy. 

ἀπολύω, -λύσω, to free. 

ἄπονος, ov, free from tout. 

ἀπορέω, f. haw, to be perplemed, to 
dispute. 

ἀπορρίπτω, f. yw, to throw away. 

ἀποστέλλω, f. AG, to send away. 

ἀποστερέω, f. haw, to plunder. 

ἀπροβούλευτος, ov, heedless. 

ἀπωθέω, f. how, to push off, to reject. 

ἄρα, conj., then, consequently. 

ἀργύριον, ov, (τό), silver, money. 

ἀρετή, fis, (7), courage, virtue, man- 
liness. 


VOCABULARY. "7 


ἀριθμητικός, ἡ, dv, skilful in num- 
bers; as sub., an arithmetician. 
ἁρπάζω, f. dow, to rob. 
ἀρρωστέω, f. how, to be weak. 
ἄρτι, directly, just now. 
ἀσεβής, és, impious. 
ἀσμένως, willingly, gladly. 
ἀστεφάνωτος, ov, uncrowned. 
ἀστρολόγος, ov (δ), an astronomer. 
ἀσφάλεια, as, (ἡ), safety. 
ἀσφαλής, és, safe, secure. 
ἀσφαλῶς, adv., safely. 
 ἀσχημονέω, f. how, to behave inde- 
cently. 
ἀσχολία, as, (ἡ), business, 
ἀσωτία, as, (4), profligacy. 
arid w, f. dow, to dishonor. 
ἀτρύφερος, ov, inexpensive. 
αὖθις, adv., again. 
αὐτός, 4, 6, pron., he, she, it, him- 
self, etc.; 6 αὐτός, the same. 
_dpapew, ἴ, how, to take away, to rob. 
ἀφικνέομαι, ἴ, ίξομαι, to arrive. 
ἀφοβία, as, (ἡ), fearlessness. 
ἀφρονέω, f. haw, to be foolish. 
ἀφροσύνη, ns, (7), folly. [ foolish. 
ἄφρων,. ov, devoid of intelligence, 
ἄχρηστος, ov, useless. 


B. 


βαδίζω, f. oduat, to walk. 
βαθύς, ela, b, deep. 

βασιλεία, as, (ἡ), ἃ kingdom. 
βέβαιος, ala, ον, stedfast, firm. 
βίος, ov, (6), life. 

Bidw, f. βιώσομαι, to live. 
βλαβερός, d, dv, injurious. 
βλάπτω, ἴ. yw, to injure. 
Bonbéw, f. how, to aid. 
βόσκημα, τος, (τό), a herd of cattle. 
βούλομαι, f. ἤσομαι, to wish. 





βουνός, οὔ, (δ), a hill. 
βραχύ, adv., shortly. 
βραχύς, ela, ¥, short, brief. 


Yr. 


γάρ, conj., for, since, 

γαργαλίζω, f. ow, to tickle. 

γέ, adv., at least, certainly. 

γελάω, f. ow, to laugh. 

veut w, f. ow, to load, to fill. 

γέρων, ovtos, (δ), an old man. 

γεωμέτρης, ov, 6, a measurer of land, 
α geometer. 

γίγνομαι, f. γενήσομαι, to become. 

γιγνώσκω, γνώσομαι, to know. 

γόνυ, γόνατος, (τό), a knee. 

γοῦν (γε οὖν), at least then, also, 

γράμμα, tos (τό), a letter ; in plur., 
learning, literature. 

γραφή, fis, (ἡ), a writing, a draw- 
ing, an inscription. 

γράφω, f. yw, to write, to portray. 

γυμνός, 4, ὄν, naked, without an 
outer garment. 

γυνή, γυναικός, (ἡ), @ woman, 


Δ. 


δαιμόνιος, ov, pertaining to a demon 
or genius, strange. 

δαίμων, ovos, (6), a god, a genius, a 
demon. 

δέ, conj., but, yet, and. 

δεῖ, f. δεήσει, imp. verb, it behooves 
(one should). 

δεικνύω, f. δείξω, to show. 

δεινός, h, ὄν, fearful, strange, won 
derful. 

δεῦρο, adv., hither. 

δεύτερος, épa, epov, second. 

δέω, f. δήσω, to bind. 


78 CEBES' 

δή, now, quite, particularly, cer- 
tainly. 

δηλονότι, forsooth, certainly. 

δηλόω, f. δηλώσω, to make plain, to 
manifest, to assure. 

δήπου, adv., doubtless, surely. 

διά, prep., with gen., through ; with 
acc., on account of. 

διάκειμαι, f. -κείσομαι, to be disposed. 

διαλέγω, f. Ew, to select, to converse, 
to argue. 

διαλείπω, f. pw, to leave an interval 
of space or time, to watt, to omit. 

διαλέκτικος, ἡ, ov, skilled in contro- 
versy. 

διαναπαύω, f. ow, to rest a while. 

διασώζω, f. ow, to bring safely 
through; pass., to arrive safely. 

διατριβή, fis, (7), pastime, dall- 
ance. 

διατρίβω, f. yw, to pass time. 

δίδωμι, t. δώσω, to give. 

διέξειμι, to go through, to explain. 

διηγέομαι, f. -ηγήσομαι, to narrate. 

δικαιοπραγέω, f. how, to do right. 

δικαιοσύνη, ns, (ἣ), uprightness, 
righteousness. 

διό, conj., wherefore. 

Διός, see Ζεύς. 

διοχλέῳ, f. how, to disturb, molest. 

δοκέω, f. Ew, to seem, to think. 

δόξα, ns, (ἡ), α notion, an opinion, 
good reputation, honor. 

δόσις, ews, (7), α gift. 

δουλεύω, cw, to be a slave, to serve. 

δοῦλος, ἡ, ov, servile. [nify. 

δύναμαι, f. ἤσομαι, to be able, to sig- 

δύναμις, ews, (4), power, might, 
efficacy. 

δύο, adj. num., two. 

δυσειδής, és, misshapen, deformed. 


TABLET. 


δυσμαθής, és, slow to learn. ἢ 
δῶρον, ov, (τό), a gift. 


E. 


ἐάν, conj., ὑ (εἰ ἄν). 

ἑαυτοῦ, fs, οὔ, pro. ref., himself, ote 

ἐγγίζω, to approach. 

ἐγκράτεια, as, (7), self-control, 

ἐγώ, pro. pers., I; ἔγωγε, I, for my 
part. 

ἔθω, perf., εἴωθα, as pres., to ΓΕ wont. 

ei, conj., i. 

εἴγε, conj., if indeed. [granted. 

elev, opt. pres. 3d sing. of εἰμί, be it so, 

εἰκαῖος, ala, αἴον, heedless. 

εἰκῆ, adv., recklessly, rashly. 

elxw, f. εἴξω, perf. ἔοικα, perf. part. 
εἰκώς, εἰκυῖα, εἰκός, similar, prob- 
able, natural. 

εἰμί, f. ἔσομαι, to be. 

εἴπερ, conj., if at all events. 

εἶπον, 2 aor., I said, I spoke. 

eis, prep., into. , 

εἰσάγω, f. tw, to lead in. 

εἰσάπαξ, adv., at once. 

εἴσειμι, to enter in. 

εἰσέρχομαι, f. -ελεύσομαι, to go into. 

εἴσοδος, ov, (7), an entrance. 

εἰσπορεύω, f. cw, to bear into, to enter. 

εἴσω, adv., within. 

εἶτα, adv., thereupon. 

εἴωθα, see ἔθω. : 

ἐκ (ἐξ), out of. [every. 

ἕκαστος, ἑκάστη, ἕκαστον, each, 

ἐκβάλλω, f. -βαλῶ, to cast forth. 

ἐκεῖ, adv., there, thither. 

ἐκεῖθεν, adv., thence. 

ἐκεῖνος, ἐκείνη, ἐκεῖνο, pro. dem., 
that, he, she, it. 

ἐκεῖσε, ady., thither. 

éxxabalpw, f. apa, to cleanse, to purify. 





VOCABULARY. 79 


ἐκλύω, f. ow, to loose, to free. 

ἐκποιέω, f, how, to make out of, to 
bring out. 

ἔκπτωσις, ews, (ἡ), a falling, a fail 
ure. 

ἐκτείνω, f. va, to stretch out. 

ἐλάττων, ov, used as comp. of ὀλίγος, 
smaller. 

ἐλευθερία, as, (ἡ), liberty. 

ἐλευθέρως, adv., freely. 

ἕλκω, f. Ew, to draw. 

ἐλλείπω, f. Ww, to omit, to leave. 

ἐλπίς, δος, (ἡ), hope. 

ἐμβάλλω, f. -βαλῶ, to put in, to ineite, 
to inspire. 

ἐμπείρως, adv., skilfully, wisely. 

ἔμπροσθεν, adv., before. 

ἐμφαίνω, f. «φανῶ, to show, to make 
evident. 

ἔμφασις, ews, (ἡ), @ demonstration, 
ὦ gesture. 

ἔμφρων, ov, sagacious, wise. 

év, prep., in. 

ἐναντίος, fa, lov, opposite. 

ἐνδιατρίβω, f. Yo, to spend time with. 

ἔνδον, adv., within. 

ἐνδοιάζω, f. ow, to doubt. 

ἕνεκα, prep., on account of. 

ἐνθάδε, adv., thither. 

ἔνθεν, adv., hence. 

ἔνιοι, at, a, Some. 

ἐνταῦθα, adv., there, in that place 
there. 

ἐντεῦθεν, adv., thence. 

étaipéw, f. how, 2d aor. -eidov, to 
take out, to choose. 

ἐξαίρω, f. pa, to raise, to rescue. 

ἐξηγέομαι, f. ἤσομαι, to bring out, to 
explain. 

ἐξήγησις, eos, (ἡ), an explanation. 

ἕξις, ews, (ἡ), α habit. 





ἐξόλλυμι, f. ολῶ, to destroy. The 
2d aor. mid. is passive in force. 

ἔξω, adv., out, outside. 

ἐπαγγέλλω, f. ελῶ, to announce to, 
[middle] to promise. 

ἐπαινέω, f. dow, to praise. 

ἐπακολουθέω, f. haw, to pursue. 

ἐπάνω, above, superior to. 

ἐπεί, conj., when, since. 

ἐπειδάν (ἐπεί δή ἄν), whenever, as 
soon as, since. 

ἐπείπερ, adv., especially since. 

ἐπί, conj., on, upon, against, toward. 

ἐπιθυμέο, to set the h srt upon, to 
long for. 

ἐπιθυμία, as, (7), desire, longing. 

ἐπικατοικέω, to dwell wpon. 

ἐπικίνδυνος, ov, dangerous. 

ἐπιλανθάνομαι, f. -«λήσομαι, to forget. 

ἐπιλείπω, f. yw, to fail. 

ἐπιορκέω, f. haw, to commit perjury. 

ἐπιποθέω, how, to long for. 

ἐπισκοπέω, f. -σκέψομαι, to watch 
over, to care for. 

ἐπίσταμαι, f. -στήσομαι, to know. 

ἐπιστήμη, ns, (ἡ), knowledge, wnder- 
standing. 

ἐπιτάττω, f. gw, to enjoin upon, to 
command. 

ἐπιτίμιον, ov, (τό), @ recompense. 

ἐπιτυγχάνω, ἴ. -τεύξομαι, to happen 
on, to meet. 

ἐπιχώριος, fa, cov, native. 

ἐραστής, ov, (δ), a lover, a devotee. 

ἔργον, ov, (τό), work, office. 

ἔρημος, ἡ, ov, desert, solitary. 

épunveds, éws, (δ), an interpreter. 

ἔρχομαι, f. ἐλεύσομαι, to go, to come. 

ἐρωτάω, f. how, to ask. 

ἐσθίω, f. ἔδομαι, to eat, to feast. 


“ἔσω, adv., inside, 


80 


ἑταίρα, as, (4), α companion, a 
courtesan. 

ἕτερος, “pa, epov, other; τὸ ἕτερον, 
further. 

ἔτι, adv., still, further. 

εὖ, adv., well. 

ed: :vOhs, és, well-flowered, flowery. 

εὐγένεια, as, (ἡ), high birth, no- 
bility. 

εὐδαιμονέω, f. haw, to be fortunate. 

εὐδαιμονία, as, (ἡ), good fortune. 

εὐδαιμονικός, h, dv, making happy, 
blessing. 

εὐδαίμων, ov, fortunate, happy. 

εὐδοξέω, f. how, to be held in esteem. 

εὐειδής, és, well-formed, graceful. 

εὐεκτέω, f. ἔσω, to be in good health. 

εὐθύς, ela, v, straight. 

εὐλόγως, adv., reasonably, rightly. 

εὐπόρευτος, ov, easy to travel. 

εὑρίσκω, f. phow, to find. 

εὔτακτος, well-arranged, neat. 

εὐταξία, as, (7), good order, pro- 


εὐφραίνω, f. ava, to rejoice. 

εὐφροσύνη, ns, (ἡ), 7ογ. 

εὔχρηστος, ov, serviceable, useful. 

εὐωχέω, f, ἔσω, to feast. 

ἐφίστημι, f. ἐπιστήσω, to stand at or 
near. 

ἐφόδιος, ov, requisite for travelling ; 
as sub., τὸ é, travelling con- 
venience. 

ἐχιόδηκτος, ov, serpent-bitten. 

ἔχω, f. ἕξω or σχήσω, to have, to pos- 
sess; οὕτως ἔχειν, to be so. 

ἕως, conj., until, as long as. 


Ζ. 


(dw, f. ζήσω, to live. 
Ζεύς, Διός, (6), Zeus. 





CEBES’ TABLET. 


(nado, f. dow, to covet, to emulate, 
to pursue eagerly. 
H. 
ἤ, COonj., or; h... ἥ, either... or. 
ἡγέομαι, f. ἤσομαι, to lead, to hold. 
ἤδη, adv., already, now. Ὁ 
ἡδονή, ns, (ὃ), pleasure, sense-grati- 
fication. 
ἡδυνικός, ἡ, dv, pleasing, voluptuous. 
ἡδυπάθεια, as, (ἡ), μαι. 
ἡδύς, εἴα, ¥, pleasing, gratifying. 
ἦθος, ous, (τό), custom, character. 
ἥκω, f. ἥξω, to come. 
ἡλικία, as, (ἢ), age, time of life. 
iv (ἐάν), conj., z. 
Ἡρακλῆς, éous, (6), Heracles (Her- 
ἧττον, adv. (ἥττων), worse, less. 


+? 


Θ. 


θάνατος, ov, (δ), death. 

θαρρέω, ἴ. iow, to dare, to be of good 
cheer. 

θάρσος, ous, τό, daring, courage. 

θαυμάζω, f. cw, to admire, to wonder 
at. 

θέμα, Tos, (τό), a deposit. 

θέμις, Sos, (ἡ), right, justice. 

θεραπεύω, f. evow, to serve, to heal. 

θεωρέω, f. how, to see, to observe. 

θηρίον, ov, (τό), a wild animal. 

θρίξ, τριχός, (ἡ), hair. 

θρόνος, ov, (6), a throne. 

θυγάτηρ, τρός, (4), a daughter. 

θυμός, οὔ, (δ), the soul, passion, 
wrath. εὐ 

θύρα, as, (7), a door. 

θύριον, ov, (τό), a small door. 


I. 


ἰατρός, οὔ, (δ), a physician. 
ἰδεῖν, 2 aor., to see. 


_[cules). | 


. 


VOCABULARY. 81 


ἴδιος, la, ov, private, peculiar, one's 
own. [ple. 

ἱερός, d, dv, holy; τὸ ἱερόν, the tem- 

ἱ:ροσυλέω, f. haw, to rob a temple. 

ἱκανῶς, adv., conveniently, suffi- 
ciently, fittingly. 

ἱλαρός, d, dv, joyous. 

ἵνα, conj., in order that, that. 

ἵστημι, f. στήσω, to stand. 

ἰσχύς, bos, (ἡ), strength, might. 


K. 


κἀγώ = καὶ ἐγώ. 

καθαίρω, f. apa, to purge, to purify. 

καθάπερ, conj., just as. 

καθάριος, ov, neat. 

καθαρός, d, dv, clean, pure. 

καθαρτικός, ἡ, dv, purifying. 

κάθημαι, -εδοῦμαι, to sit. 

καθίστημι, f. καταστήσω, to establish. 

καθεστηκώς, via, ds, dignified, com- 
posed. 

καί, conj., and; adv., also. 

᾿ καίω, f. καύσω, to burn. 

κακία, as, (7), evil. 

κακοδαιμονία, as, (ἡ), evil fortune, 
unhappiness. 

kakodaluwv,ov,unfortunate,wretched. 

κακοπάθεια, as, (ἡ), distress, misery, 
hardship. {harm. 

κακοποιέω, f. how, to distress, to 

κακός, ἡ, dv, bad, evil. 

κακῶς, adv., badly. 

᾿ καλέω, f. ἔσω, to call, to name. 

καλλωπίζω, f. tow, to paint the face. 

καλλωπισμός, οὔ, (6), personal deco- 
ration, especially artificial com- 
plexion. 

kadoxayabla,as,(%), rectitude, honor. 

καλός, ἡ, dv, beautiful, fair, noble. 

καλῶς, adv., beautifully, nobly. 





κάμνω, f. nape, to be sick or weary. 

καρτερέω, f. how, to be strong, to en- 
dure. 

καρτερία, as, (ἡ), endurance, pa- 
tience. 

kara, prep. With gen., down from; 
with accus., against, after, oppo- 
site. 

καταβιβρώσκω, f. -βρώσω, to devour. 

κατακρατέω, f. how, to overpower. 

καταλάμπω, f. yw, to wlwmine. 

κατανοέω, f. how, to observe, to 
mark. 

καταστρέφω, f. ψω, to destroy, to 
bring to ruin. 

καταφθείρω, f. -φθερῶ, to corrupt, to 
destroy. 

κατεσθίω, f. -έδομαι, to devour. 

κατέχω, ἴ. καθέξω, to possess, to con- 
trol. 

κεῖμαι, f. κείσομαι, to lie, to recline. 

κελεύω, f. ow, to command. 

κενοδοξία, as, (ἡ), idle fancy, vain 
glory. 

κεφάλαιον, ov, (τό), the substance; 
ἐπὶ κεφαλαίου, in a word. 

κεφαλή, ἢς, (ἡ), the head. 

κίνδυνος, ov, (6), danger. 

κλαίω, f. κλαύσομαι, to wail. 

κνήμη, ns, (ἡ), the leg. 

κολάζω, f. cw, to check, to punish. 

κολακεία, as, (ἡ), flattery. 

κολακεύω, f. ow, to flatter. 

κομίζω, f. ow, to carry; in mid., to 
receive again, to recover. 

κοσμέω, f. how, to adorn, to paint 
the face. 

κρατέω, f. how, to overpower, to 
conquer. 

κρημνός, od, (4), a precipice, 

κρίνω, f. κρινῶ, to judge. 


82 CEBES’ TABLET. 


kpiticds, h, dv, qualified to judge, 
critical; as sub., @ critic. 

Κρόνος, ov, (6), Cronus, Saturn. 

κτάομαι, f. ἤσομαι, to acquire. 

κύκλος, ov, (δ), α circle. 

κυριεύω, f, ebow, to be lord, to rule. 

κωλύω, f. ow, to hinder. 

Κωρύκιος, a, ov, Corycian. 

κωφός, h, dv, blunt, deaf. 


A. 


λαμβάνω, f. λήψομαι, to take. 

λέγω, λέξω, to choose, to speak, to 
mention. 

λειμών, Gvos, (δ), a meadow. 

λειμωνοειδής, és, meadow-like. 

λεπτός, ἡ, dv, gaunt. 

ληΐζω, f. ow, to plunder. 

λίθος, ov, (δ), a stone. 

λιπαρός, d, dv, shining, radiant. 

λογισμός, οὔ, (4), reflection, consid- 
eration. 

λόγος, ov, (δ), reason, speech, word. 

λοιπός, ή, dv, remaining. 

Auréw, f. how, to pain, to grieve. 

λύπη, 75, (ἡ), pain, grief. 

λυσιτελής, ἐς, profitable. 


μά, ady. of swearing, by. 

μάθημα, ατος, (τό), learning, a 
branch of learning. 

μαθηματικός, ἡ, dv, skilled in learn- 
ing; as sub., a scholar. 

μαίνω, f. wave, to rave. 

μακάριος, fa, ov, blessed. 

μάλα, adv., very, extremely; καὶ 
μάλα, in very truth. 

μάστιξ, γος, (ἡ), α lash. 

μέγας, μεγάλη, μέγα, great. 

μέθυσος, ov, drunken. e 

μέλλω, f. how, to intend, to be about. 





μέν, conj. (followed by δέ), indeed, 

_ on the one hand. 

μέντοι, adv. conj., moreover. 

μένω, f. μενῶ, to remain. 

μέσος, n, ov, middle. 

μετά, prep. with gen., with; with 
acc., after. 

μεταμέλεια, as, (ἡ), repentance. 

μετάνοια, as, (h), repentance. 

μέχρι, adv., until; before a vowel, 
μέχρις. 

μή, adv., not; as conj., that not; 
after verbs of fearing, lest, that. 

μηδέ, conj., and not, nor yet, neither ; 
μηδέ... μηδέ, neither... nor. 

μηδείς, μηδεμία, μηδέν, no one, noth- 
ing. 

μηνύω, f. ow, to reveal. 

μήτηρ, μητρός, (9), α mother. 

μικρός, d, dv, small; κατὰ μικρόν, 
little by little, [member. 

μνημονεύω, f. εὐσω, to recall, to re- 

μόνος, ἡ, ov, alone. 

μορφή, ἢς, (ἡ), form. 

μουσικός, ἦ, ὄν, musical; as sub., ἃ 
musician. 

μοχθηρός, d, dv, wretched, vile. 

μυθολογία, as, (ἡ), α narration of ἃ 
fable, the significance of @ story 
or picture. 

μῦθος, ov, (6), a legend, a poetical 
story, an allegory. 


N. 


val, adv., truly, really. 

vavaryéw, f. how, to suffer shipwreck. 
vais, νεώς, (ἡ), α ship. 

νεανίσκος, ov, (6), α young man. 
véos, a, ov, young. 

νεώς, ὦ, (δ), a temple. 

vh, adv. of swearing, yes, by —— 


VOCABULARY. 88 


νικάω, f. νικήσω, to conquer. 
νίκη, ns, (ἡ), victory. 
νίκημα, aros, (τό), victory, the price 
of victory. 
νομίζω, f. low (1@), to believe, to hold 
as an opinion. 
νοσερός, d, dv, hurtful, sickening. 
νοσέω, f. haw, to be sick. 
νοσοποιέω, f. haw, to cause. sickness. 
νόσος, ov, (7), sickness, disease. 
νῦν, adv., now. 
Ξ. 


ξένος, ἡ, ov, strange, foreign; as 
sub., a stranger. 


oO. 
6, 4, τό, art., the. [that one. 
ὅδε, ἥδε, τόδε, dem. pron., he, she, 
ὁδός, οὔ, (ἡ), α way, a path. 
ὀδύνη, ns, (ἡ), grief, pain. 
ὀδυρμός, ov, (δ), lamentation, com- 
plaining. 
ὅθεν, adv., whence. 
* οἶδα, 2 perf., to know. 
οἰκητήριον, ov, (τό), a dwelling. 
οἶκος, ov, (5), a house. 
ofouat, f. οἰήσομαι, to think. 
οἷος, ofa, οἷον, of which kind. 
ὀλίγος, 7, ov, little. 
ὅλος, ἡ, ov, entire, whole. 
buards, h, dv, even, smooth. 
ὅμοιος, ofa, οιον, like. 
ὁμοίως, adv., in like manner. 
ὅμως, conj., yet, nevertheless. 
ὀπίσω, adv., backward, behind. 
ὅποι, adv., whither. 
ὁπόταν, adv. conj., whenever. 
ὅπου, adv., where. 
ὅπως, adv., whereby, in order that, 
that. 
dpdw, f. ὄψομαι, to see. 





ὀρθῶς, adv., rightly. 

ὁρμάω, f. how, to move toward, to 
strive for, to set out for. 

ὅς, ἥ, 8, rel. pron., who, which, what. 

ὅσος, ἡ, ov, as great as, as much as. 

ὅσπερ, ἥπερ, ὕπερ, which, which 
same. 

ὅστις, ἥτις, ὅτι, whoever, who. 

ὅταν, conj. adv., whenever. 

ὅτε, conj., when, since (637). 

ὅτι, conj., that, because. 

οὐ (οὐκ, οὐχ), adv., not. 

οὗ, adv., where. 

οὐδαμῶς, adv., in no manner. 

οὐδέ, conj., and not, nor yet; οὐδέ 
... οὐδέ, neither... nor. 

οὐδείς, οὐδεμία, οὐδέν, no one, noth- 
ing. 

οὐδέποτε, adv., never. 

οὐδέπω, adv., not yet. 

οὐκέτι, adv., no longer. 

οὐκοῦν, conj., not then? therefore. 

οὖν, conj., so, therefore. 

οὔτε, conj., and not; οὔτε... οὔτε, 
neither... nor. 

οὗτος, αὕτη, τοῦτο, pron. dem., this, 
he, she, it. 

ofrw(s), adv., thus. 

ovx (1), adv., not, (same as οὐ). 

ὄφελος, ous, (τό), use, profit. 

ὀχλέω, f. how, to crowd, to tread. 

ὄχλος, ov, (δ), a crowd. 


Tl. 


παιδεία, as, (7), education, disci- 
pline. 

πάλαι, adv., formerly. 

πάλιν, ady., back, again. 

πανταχοῦ, adv., everywhere. 

παντοδαπός, ἡ, dv, of all kinds. 

πάνυ, ady., very, altogether. 


84 CEBES' 


παρά, prep. with gen., from the side 
of; with dat., beside; with acc., 
unto, opposite. 

mapaylyvouat, ἴ. -γενήσομαι, to arrive. 

παραδίδωμι, f. -δώσω, to deliver. 

παράδοξος, ov, unexpected, strange. 

παραιτέομαι, f. ἤσομαι, to be entreated 
From, to avoid. [exhort. 

παρακαλέω, f. dow, to encourage, to 

mapakovw, f. -ακούσομαι, to hear in 
vain. 3 

παραλαμβάνω, f. -λήψομαι, to receive. 

παραλείπω, f. yw, to omit. 

παραλλάττω, f. tw, to change, to 
avoid, to pass by. 

παραπλήσιος, ov, near, like. 

παρατηρέω, f. how, to watch eagerly. 

παραχρῆμα, adv., straightway. 

mdpepyos, ov, secondary, subordi- 
nate. [lessly. 

παρέργως, adv., slightingly, care- 

παρέρχομαι, f. -ελεύσομαι, to pass by. 

παρίστημι, f. -στήσω, to stand by. 

Παρμενίδειος, a, ov, Parmenidean. 

πᾶς, πᾶσα, πᾶν, every, all. 

πάσχω, f. πείσομαι, to experience, to 
suffer. 

πείθω, f. πείσω, to persuade; mid., 
to obey. 

πειθώ, ods, (4), persuasion. 

πειράω, f. dow, to attempt. 

πενία, as, (7), poverty. 

πέρας, τος, (τό), end; τὸ πέρας, at 
last. 

περί, around, about. 

περιάγω, f. fw, to lead about. 

περίβολος, ov, (δ), an enclosure, a 
circuit. 

περιπατέω, f. how, to walk about. 

Περιπατητικός, od, (6), a Peripatetic 
philosopher, 





TABLET. 


περιποιέω, f. haw, to make about, ta 
form. 

mepimopevouat, f, 
around. 

περισπάω, f. dow, to draw away. 

περίστασις, ews, (7), & circumstance. 

περιτρέχω, f. δραμοῦμαι, to run 
around. 

πέτρα, as, (7), @ rock, a cliff. 

πετρώδης, es, rocky. 

πιθανός, ή, dv, persuasive, alluring, 

mixpds, d, dv, bitter, hateful. 

πίναξ, ακος, (6), a board, a tablet, 
a picture. 

πίνω, f. πίομαι, to drink. 

πιστεύω, f. ow, to trust. 

πλανάω, f. how, to wander, to de- 
ceive. 

πλάνος, ov, (6), error, deceit. 

πλάττω, f. ow, to form, to mould. 

Πλάτων, ovos, (6), Plato. 

πλέκω, f. Ew, to entwine, to embrace. 


εύσομαι, to go 


πλῆθος, ovs, (τό), fulness, multitude. . 


πλουτέω, f. haw, to be rich. 

πλοῦτος, ov, (6), wealth, riches. 

ποῖ, adv., whither ? 

ποιέω, f. haw, to make, to do. 

ποιητής, od, (δ), a poet. 

ποῖος, ola, oiov, what kind of? 

πολέμιος, fa, cov, hostile; as sub., an 
enemy. 

πόλις, ews, (ἡ), α city, a state. 

πολιτικός, h, dv, pertaining to a city. 

πολλάκις, adv., often, many times. 

πολλαπλάσιος, ov, manifold. 

πολύς, πολλή, πολύ, many, much. 

πόμα, τος, (τό), a drink. 

πονηρός, d, dv, evil, wicked. 

πορεύω, f. elow, to carry; In pass.. 
to proceed. 


ποτέ, ever, once, 


VOCABULARY. 


πότερος, épa, epov, which of the two? 
πότερον, -n, whether ... or; πότε- 
pov οὖν, pray, then. 
ποτήριον, ov, (τό), α cup. 
ποτίζω, f. low, to give drink. 
ποτόν, οὔ, (τό), drink. - 
πρᾶγμα, τος, (τό), a deed. [esty. 
πραότης, nros, (ἡ), mildness, mod- 
πράττω, f. tw, to do; κακῶς πράττω, 
to fare badly. 
πρεσβύτης, ov, (6), an aged man. 
πρό, prep., before. 
προβάλλω, f. -βαλῶ, to throw out, to 
propound. 
προδίδωμι, f. -δώσω, to give up, to 
betray. 
προδότης, ov, (δ), a betrayer, a 
’ traitor. 
προέχω, f. ἔξω, to prefer, to excel. 
προθύμως, adv., eagerly, zealously. 
προπύλαιον, ov, (τό), a vestibule. 
πρός, prep., near, at, toward, unto. 
προσδέχομαι, f. -δέξομαι, to accept. 
προσέχω, f. -έξω, to direct, to apply, 
to attend. 
προσκαταβαίνω, ἴ. -βήσομαι, to de- 
scend for. 
προσοράω, f. «ὄψομαι, to look upon. 
προσποιέω, f. how, to claim, to pro- 
fess. 
προσπυνθάνομαι, f. -πεύσομαι, to in- 
quire further. 
πρόσταγμα, Tos, (7d), an injunction, 
a command, 
προστάττω, f. tw, to enjoin upon. 
πρόσωπον, ov, (τό), countenance. 
πρότερος, épa, epov, former. 
mpoimdpxw,f. fw, to possess previously, 
πρῶτος, 7, ov, first. 
Πυθαγόρειος, a, ov, Pythagorean. 
Σ πύλη, nS, (ἡ), α gate. 





85 


muddy, ὥνος, (6), the tower of the 
gate, the gateway. 
πῶς, adv., how? why? 


P. 


ῥάβδος, ov, (ἡ), α staff. 

ῥάκος, ous, (τό), a rag. 

ῥήτωρ, opos, (6), α speaker, a pro- 
fessional teacher of oratory. 

ῥίπτω, f. Ww, to throw, to hurl. 

ῥυπαρός, d, dv, filthy. 


=. 


σημαίνω, f. avd, to point out, to sig- 
nify. 

σημεῖον, ov, (τό), a sign, an emblem. 

σκέπτομαι, f. ψομαι, to examine. 

σκληρός, d, dv, hard, rough. 

σκοτεινός, ἡ, dv, dark. 

σοφία, as, (7), wisdom. 

σπανίως, adv., seldom, sparingly. 

σπουδαῖος, ala, atov, earnest, excel- 
lent. 

στενός, ή, dv, narrow. 

στέφανος, ov, (6), a crown. 

στεφανόω, f. dow, to crown. 

στολή, fis, (7), α robe. 

στρατόπεδον, ov, (τό), α camp. 

στρογγύλος, ἡ, ον, round. 

σύ, pro. pers., thou. 

συκοφαντέω, f. haw, to accuse falsely. 

συμβαίνω, ἴ. -βήσομαι, to accompany, 
to follow, to befall, to belong to. 

συμβάλλω, f. βαλῶ, to gather to- 
gether, to apprehend, to conduce, 
to contribute. 

συμβιόω, f. ώσομαι, to live with. 

συμπλέκω, f. tw, to twine together ; 
in mid., to embrace. 

συμφέρω, f. συνοίσω, to serve ; as imp., 
it profits; τὰ o—, the useful. 


86 CEBES’ TABLET. 


συναντάω, f. how, to encounter. 

σύνειμι, f. -έσομαι, to be with, to asso- 
ciate with, to congregate. 

συνίημι, f. how, to put together, to 
comprehend. 

συνίστημι, f. -στήσω, to introduce. 

σύνολος, ἡ, ov, all together. 

συνομιλέω, f. ἤσω, to associate. 

συντόμως, ady., briefly, speedily. 

Σφίγξ, Σφιγγός, the Sphina, a fabled 
monster. 

σώζω, f. σώσω, to save, to rescue; in 
pass., to arrive safely. 

σῶμα, Tos, (τό), the body. 

σωφροσύνη, ns, (ὃ), temperance, 
courtesy. 


T. 


ταλαίπωρος, ov, wretched, miserable. 

ταράττω, f. tw, to trouble, to disturb. 

ταραχή, fs, (7), trouble, confusion. 

ταχέως, adv., swiftly, quickly. 

τέ, conj., and; τέ... καί, both... 
and. 

τέκνον, ov, (τό), a child. 

τέμνω, f. τεμῶ, to cut. 

τετράγωνος, ov, four-angled, square. 

τίθημι, f. θήσω, to set, to deposit, 

τίλλω, f. τιλῶ, to pluck out. 

τιμάω, f. τιμήσω, to honor, to prize. 

τιμωρέω, f. how, to punish. 

τιμωρία, as, (ἡ), retribution. 

τίς, τί, pron. interr., who? which? 


what? [tain one. 
τὶς, τὶ, pron. indef., any one, a cer- 
τοι, verily. 
τοιγαροῦν, conj., so then, for then, 
surely. 


τοίνυν, then, further. 
τοιοῦτος, αὐτη, οὔτο, of that kind, 
of such character. 





τόπος, ov, (6), a place. 

τότε, adv., then, at that time. . 

τραπεζίτης, ov, (δ), a banker. 

τραχύς, εἴα, ¥, rough, harsh. 

τρίβω, f. yo, to rub, to wear away, 
to beat. 

τρίτος, ἡ, ov, third. [manner, 

τρόπος, ov, (6), a turn, disposition, 

τυγχάνω, f. τεύξομαι, to chance, to 
happen, to obtain, 

τυραννίς, ίδος, sovereignty, despotism. 

τυφλός, ή, dv, blind. 

τύχη, ns, (7), fortune. 


Ὧν 

ὑβρίζω, f. ίσω, to insult, 

ὑγιαίνω, ava, to be in health. 

ὑγίεια, as, (ἡ), health. 

ὑγιεινός, ή, dv, healing. R 

ὑπάρχω, f. tw, to begin, to belong; 
τὰ ὑπάρχοντα, goods, 

ὑπερηφάνεια, as, (ἡ), pride. 

ird, prep. with gen., under, by; 
with dat., under; with acc., 
toward, beneath. 

brodéxouat, f. ξομαι, to receive, to 
welcome. 

ὑπολαμβάνω, f. -λήψομαι, to take un- 
der protection. 

ὑπομένω, f. -μενῶ, to abide, to endure, 
to submit. 

ὑψηλός, h, dv, high. 


Φ. 


φαίνω, f. φανῶ, to seem, to appear. 

φαῦλος, bad, wicked. 

φέρω, f. οἴσω, to bear, to carry. 

φεύγω, f. φεύξομαι, to flee. 

φευκτός, h, dv, verb. adj., to be 
shunned. 

φημί, f. φήσω, to say, to affirm. 


VOCABULARY. 87 


φθάνω, f. φθήσομαι, to get before, to 
anticipate. [tance. 
φθόνος, ov, (δ), envy, grudge, reluc- 
φιλαργυρία, as, (ἡ), avarice. 
φιλάργυρος, ov, avaricious. 
φιλοτίμως, adv., jealously, extremely. 
φοβέομαι, f. ἤσομαι, to fear. 
φορτίον, ov, (τό), a burden, mer- 
chandise. 
φράζω, f. ow, to say, to explain. 
φρονέω; f. how, to think, to reflect. 
φρόνιμος, ov, wise, prudent. 
φύσις, ews, (ἡ), nature, natural dis- 
position. 
φωνή, Rs, (7), α sound, a language. 
φῶς, φωτός, (τό), light. 
Χ, 
χαίρω, f. how, to rejoice. 
χαλεπός, h, dv, hard, grievous. 
χαλινός, od, (δ), a bridle. 
χάρτης, ov, (δ), paper, a roll, 





χείρ, χειρός, (ἡ), the hand. 
χορός, οὔ, (6), a chorus. 
χράομαι, f. ἤσομαι, to use. 
χρήσιμος, ov, useful. 
χρόνος, ov, (δ), time. 

Ψ, 
ψέγω, f. Ew, to blame, to reproach. 
Ψευδοδοξία, as, (7), False Opinion. 
Ψευδοπαιδεία, as,(7), false discipline. 


2 
“0, ὦ, oh! O! 
ὧδε, adv., thus, here. 
ὡς, adv. and conj., so, thus, as; that, 
so that, because. 
ὡσανεί, adv., as if. 
ὡσαύτως, adv., similarly. 
ὥσπερ, adv., just as. 
ὥστε, conj., so that, consequently. 
ὠφελέω, f. how, to aid, to serve. 
ὠφέλιμος, ov, serviceable, useful. 


APPENDIX 
OF IMPORTANT VARIANTS AND EMENDATIONS. 
—ooR00— 


A represents the best Paris manuscript; B, C, and D rep- 
resent inferior Paris manuscripts; M represents a reading of 
Meibomius; V, the Vatican manuscript. 


The title stands Κέβητος Πίναξ in all manuscripts save O, 
which adds Θηβαίου, the reading, also, of Odaxius’ version. 
A has no inscription. 


1. For Κρόνου Ο has ἡλίου. 
8. C has ἐνέκειτο for ἀνέκειτο. 

28. A has zodvxpoviwros, which Schweighatiser judged to 
be shortened from πολυχριώτερον. 

42. Drosihn suspects πικροὶ καὶ ἀμαθεῖς to be a gloss coming 
into the text from a marginal note explaining ἄφρονες. The 
words are superfluous, but all manuscripts contain them. 

54. The manuscripts have καθάπερ οἱ ἐπὶ Τιμωρία διδόμενοι, 
which seems to anticipate the introduction of τιμωρία in a 
similar expression in 185. As the guest only then (186) asks 
who she is, the words mentioned are properly rejected by 
Drosihn. 

97. The manuscript evidence favors ἑταιρῶν, but the version 
of Elichmann has “ diversarum mulierum.” 

114. ὅποι ἂν τύχῃ is the reading approved by Schweighaiiser, 
but omitted by Drosihn as a mere gloss. A has ὅποι ἂν τύχοι, 
though τύχῃ is the correct form. While Drosihn’s objection 


APPENDIX. 89 


that the words are a repetition of εἰκῇ is well urged, there 
seems on the other hand to be no warrant for rejecting them, 

116. After ris the words καὶ μαινομένη are added by the 
manuscripts. These words clearly belong in 119. If they 
are placed here, ἀλλὰ in 119 should come after μαινομένη. 

132. ὃ δὲ ὄχλος τῶν ἀνθρώπων, ὃ πολὺς οὗτος (M), ὁ δὲ τῶν 
ἀνθρώπιον ὄχλος, ὃ πολὺς οὗτος (A), ὃ δὲ ὄχλος ὁ πολὺς οὗτος 
(B, D), ὃ δὲ τῶν ἀνθρώπων πολὺς ὄχλος οὗτος (C). As in lines 
10, 15, 69, οἴο., ὄχλος is used without τῶν ἀνθρώπων, and, as it 
means “a crowd of men,” the unnecessary words are omitted 
as in Drosihn. 

187. Odaxius’ version has “quandam veluti bestiolam,” 
mistaking θυρίον for θηρίον. 

206. ᾿Εὰν μὴ ἡ Merdvow αὐτῷ ἀπὸ τύχη ἐκ προαιρέσεως συν- 
αντήσασα (A). Drosihn thinks ἐκ προαιρέσεως to be a gloss 
inserted by some Christian. The reading given in the text 
is one proposed by Johnson (Jerram). It is not altogether 
satisfactory, but the passage seems hopelessly corrupt. Other 
manuscripts have ἀπὸ τῆς τύχης or ἀπὸ τύχης. 

211. All editions and manuscripts have the words καὶ 
ἐπιθυμίαν after Δόξαν. On the ground that ᾿Επιθυμία cannot 
lead men to Zrue Learning, Drosihn brackets the words as 
out of place here, and Jerram rejects them from the text. As 
ἐπιθυμία has not a bad meaning necessarily, I have not thought 
it necessary to remove the words. 

236. Jerram, following Miiller, gives οὐκ, a very happy 
emendation, though no Greek manuscript has the word. 
Elichmann, however, has “‘ Minime, inquit, non habent,” etc. 

246. I have thought best to bracket the text, as I have 
serious doubts respecting the genuineness of these words. 
They are found in all existing manuscripts and versions. 
A, D and Meibomius’ edition have περιπατικοί, which reading 
Schweighaiiser saw fit to adopt and dcfend, on the ground 
that περίπατος, in Socrates’ time, not only designated the 
place of philosophical discussions, but also the discussion 


90 CEBES’ TABLET. 


itself (Aristophanes’ Frogs, 942). I think, however, that we 
are forced either to a rejection of the word or to a denial of 
the Socratic inspiration of the Zabula. See Introduction. 

289. A, only, has τινὰ. 

814. ἐμφαίνει is the reading of all manuscripts, and prob- 
ably a contraction. (Drosihn.) 

330. Odaxius’ version has ‘“‘indiscretam aetatem,” another 
curious mistake. 

331. The manuscripts have this reading with στολὴν and 
ἁπλῆν interchanged, and some have τε before καὶ, This 
awkward linking of a noun and an adjective is avoided by 
Jerram’s suggestion adopted in the text. Drosihn has Wolf's 
emendation of ἀκαλλωπισμόν. “ Simplex munditiis” is suffi- 
ciently plain. 

407. Drosihn retains the beautiful reading of Meibomius, 
ποικίλῳ for καλῷ (A), or καλῶς, which is contained in the 
other manuscripts. Odaxius has “corona florentissima 
eleganter.” 

431. With πρότερον A ends, and dependence must be 
placed on inferior manuscripts for the remaining chapters. 

434. B,C, and D have στεφανοῦν, which Jerram receives. 
Simpson, Schweighaiiser, and Drosihn have στεφανοῦσθαι from 
the Valgate. 

447. οἱ δὲ, B,C, D; ἕτεροι δὲ, M. 

482. All manuscripts have ἐχιόδηκτοι. Odaxius has “a 
vipera morsi aliquando fuerint,” which must mean that a 
person so bitten was held to be unharmed by future attacks. 
Salmasius approved ἐχιοθῆροι, “serpent-hunters.” Caselius 
suggested ὀφιογενεῖς, adopted by Drosihn. Casaubon, ἐχιο- 
δεῖκται, serpent-exhibitors. Coraés, ἐχιολέκται, serpent-collec- 
tors; Schneider, ἐχιοδῆκται, serpent-charmers. Drosihn thinks 
the rcforence is to a tribe in the Hellespont, who were com- 
monly believed to be impregnable to danger from serpents, 
This people is described by Pliny in his natural history 
(7. 2). See also Strabo. a 


APPENDIX. 91 


485. Manuscripts have τοῦτο. This is Schweighaiser’s 
emendation. 

498, Manuscripts omit οὐκ, which is supplied from “ neque "ἡ 
in Elichmann. 

518. V, B, O, D, and four other manuscripts, have ἀπό- 
Aavow μεγίστων ἀγαθῶν. The text isa reading of Meibomius, 
generally adopted, changing his τρόπῳ to τρόπον, the reading 
of all manuscripts. 

554. B, D, and V have ἴσους before γίγνεσθαι, in place of 
ἀηττήτους, which is Wolf's conjecture only, and generally 
᾿ adopted. © has ἥττους, which is worse. 

585. Drosihn brackets καὶ... μηδέν as an interpolation from 
548, and a disturbing element in the sentence, adding that 
if regarded as a parenthesis, “ nullum certe in pinace exem- 
plum invenitur talis parenthesis,’ which seems to be no valid 
objection. 

616. V, B, and D have the same reading as the text. C, 
with Meibomius, reads τὴν φωνὴν ἀκριβεστέραν ἔχειν, ἄν τι 
συνήκαμεν, an. unclassical use of ἄν. 

618. Manuscripts all lack βελτίους. Odaxius gives “ melio- 
res.” C has κωλύσει. | 

645. All manuscripts have a lacuna here arising from 
the fact that the eyes of the scribe wandered from the first 
περιβόλῳ to the second, so that the sentence reads: ὅτι ἐν τῷ 
πρώτῳ περιβόλῳ, εἰ μηδὲν ἄλλο δ᾽ προσποιοῦνταί ye ἐπίστασθαι 
οὐκ οἴδασιν. The correction was made from the text of Odax- 
ius, Schweighaiiser not placing the corrected form in his text, 
but satisfying himself by indicating it in his notes, The 

supplied words in this text are Drosihn’s. 

666. εὐδοξεῖν, C; εὐδοκιμεῖν, B, Ὁ. 

689. αὐτῷ τὸ ζῆν, D; αὐτὸ τὸ ζῆν, C. V is repetitious and 
corrupt. 

744. ἑπομένως, manuscripts; ὑπομένουσι, Miiller, from Elich- 
mann’s version. 

745. Jerram drops τὰ αἰσχρότατα as an unusual form. It 









seems better to retain it to supplement ra 

Anab. II. 5, 20. 
141. ἄγνοιαν isthe last word in manuscript ν 
761. τῷ αὐτῷ is Schweighaiiser’s conjecture. 
763. ἅμα is another conjecture of ΒΝ 

ἀλλά (B, D). 


INDEX. 


0-800 


&BeBalws, 17. 

ἀήττητος, 91. 

αἰσχρότατα, an unusual superla- 
tive, 91. 

ἀλλά, 74. 

ἄν, double, 72; with infinitive, 61. 

ἀνανήφειν, 18. 

ἀναθήματα, 68. 

ἀνάκειμαι, 68, , 

ἀντιφάρμακον, a non-Attic word, 17; 
significance of, 73. 

Arabic paraphrase of Tallet, 5. 

Aristippus, a Greek philosopher, 16. 

᾿Αστρολόγοι, 71. 

Authorship of Tablet discussed, 
11-18. 


Boeotian sub-dialect, 18. 

Bowds, introduced by Herodotus, 
: : a 

Bunyan utilized Tablet, 5, 17, 68 


Cebes, author of Zudlet, 12, 13. 
Choice of Hercules, 17. 

Coraes, editor of Tablet, 7. 
Corycian cave:, 73. 

Cronos, god of time, 68. 


δαιμόνιος, 70. 
Δαίμων, 72. - 
δεινός, corrupted meaning of, 68. 





Daemon, of Socrates, 14. 

δή, 72. 

Dialectics, 16. 

Dio Chrysostom, resemblances in 
Tablet to characters in a dis- 
course cf, 17. 

Drosihn, editor of Tablet, 15, 16,17, 
Preface. 

δύναμις, as medical term, 71. 


ἐγγίζειν, 17. 

Editions of Tablet, 6. 

elev, 71. 

εἶπον, 73. 

ἐκποιήσει, 70. 

Elichmann, transl.tor of Ταδοί, 
5, 7. 

ἔμφασις, meaning of, 68, 

ἐπάνω, allegorical use, 17. 

εὐπόρευτυς, 17. 

ἐχιόδηκτοι, 73. 

ἔχων, 62. 


Ἡδονικοί, 16. 
θέμα, 17. 


False Learning, 9. 
Fortuno, a blind woman, 8. 


Horace, quotation from, 68. 


94 CEBES’ TABLET. 


Imperfect tense, with meaning of 
pr sent, 70. 


Jerram, edition of Tablet by, 8. 


κενοδοξία, allegorical term, 17. 
κεκριμμένος, 11. 
Κριτικοί, 18. 


Lacuna, in Ταίοί, 91. 
Late words in Tablet, 17. 
Latin versions, 5. 
Learning, False, 9. 
“ True, 1. 
Litotes, 65. 
Lucian, mention of Ccbes by, 12. 


Manuscripts of Tablet, 6. 

Memorabilia, Xcnophon’s, 12, 13, 
72, 73. 

Μεταμέλεια, 74. 

Μετάνοια, 74. 


νικάω, construction of, 72. 
ὀπίσω, construction of, 17. 


οὐκοῦν, 74. 


οὗ μή, 59. 





Parmenides, ἃ philosopher, 14, 69. 
Perfoct tense, meaning οἱ, 62. 
περιπατητικυΐί, 15, 16. 
περίστασις, 74. 
Philolaus, teacher of Cebes, 17. 
g:Aoriuws, derived meaning of, 71. 
Plato, the philosopher, 12. 
Plato’s Crito, 12. 

“Epistles (pseudo), 12. 

“ Laws, 14, 15. 

“Lysis, 14, 

“Meno, 14. 

“ — Parmenides, 69. 

“ Phaedo, 12, 15, 73. 

“ Protagoras, 14. 
Prodicus, apologue of, 17. 


- 


Pythagoras, the philosopher, 14, 69. 


Riddle of the Sphinx, 69. 


Schweighaiiser, edition of, 7. 

Socrates, 16, 73. 

Sccratic principles of Tablet, 13, 
14, 18. 

Suidas, a description of Tablet by, 
11, 

Xenophon, Anabasis of, 70, 72. 

εν Memorabilia of, 12, 18, 

72, 73. 





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Pe AID HUD ROME SRA Say ΡΟ ΜΌΝ 
‘ (yO) 4,4 
htc Henctaalilata inate dune 
DORE NA ΡΝ DSH ΟΝ ἜΡΟΝ 
θην ἜΝ A Aa slat PRR ERED RRR 
hie Nees ΡΝ Ἔν ΡΝ fe, 
bitte aa Haha chica ταν. 
νι “Πα DD RR aha 
ΗΝ ΡΥ aN 
‘ si ΗΝ ΜΝ aie 
Peery) steht teed ΠΟ Τα 
4 Ὁ ‘ 4 4 
‘ Ἢ i ἣ ΝΡ Ὰ ὌΡΗ 4G ee 
wh) ΔΑ ΑΡΟΗΡ ΤΡ ΟΝ 
AAA AR fats ΝΣ ΡΝ 
gaara dd ΧΩ Foy: 
Kid tagicntate On yyy ΟΡ KE 
ΝΥ ΥΝ NE aa, δὴν 
4 ese yy) Masts ae sels etceel ΕΝ ΡΝ Kis 
Υ , PPP Pee Titi) 






